Sardis may be naturally called to repent in view of what she had received, but in Philadelphia's keeping the word of Christ there is found, not simply the abiding by what has been already received, the keeping a certain fixed and limited deposit of truth, but rather the listening to a living voice which leads on in necessary progress. If we will keep the word of Christ, if there is in us the heart to do this, then it will be found that we have a creed which is continually enlarging. The Word is becoming more and more to us a living voice that leads us on; and certainly there is no holding fast where there is no progress. A certain measure of truth held but not increased, tends inevitably to become less to the one who holds it. It becomes dulled by that sort of familiarity with it which demonstrates its nature by the very lack of desire for increase. Exercise about it is gone. We are established in it perhaps. We cannot, or think we cannot, be moved from it; but it no more calls up in us the energy that it once did, and thus the decline is already manifest:for as all error is connected together, so that one little point of it that we hold, followed out to its results, will blight all the truth that is in connection with it; so, on the other hand, all truth is so connected that every point in this way gained is a point of vantage, and gives us a view of that which is still beyond-a blessed, attractive view also, which leads us on to the attainment of what is not yet attained. It is still the apostle's rule, " Forgetting that which is behind, and pressing on to that which is before;" for indeed, is not all truth, in one way or another, just the knowledge of Christ Himself? and can there be any right pressing on after Himself which does not take advantage of that which He has given, in order to make Himself known to us, and to give us fellowship with Himself?

Thus the word of Christ and growth in knowledge of it become an inevitable necessity. God has not erred in His knowledge of our need and in that which He has given us, but of which we have not yet possessed ourselves. How can we even imagine what there may be for us stored up in that which we have to confess we know not what it is? How can we measure the unknown? Alas, in our estimate of what is essential and what is non-essential, let us remember that if we apply this to the formation in us of the mind of Christ, we must not tell Him that what we know not is not essential to know-that we can afford to leave it out and find no loss by it. Let us be sure that if we would have for ourselves that commendation which the Lord gives to Philadelphia, there must be that quick ear for everything He utters, or would utter to us, which will enable Him thus to lead us on. We may be sure that he who is truly a keeper of the word of Christ shall, in proportion as he is so, find that Word becoming more clear; He will emphasize for us the encouragement of this word, "I have set before thee an open door, and no one can shut it." From the Numerical Bible on Revelation.

THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 118.)

After his public recognition, Saul had returned to the privacy of his daily work and is here found by the messengers from Jabesh Gilead. The humiliating story of the threat of Nahash produces in the people at least sorrow, if not indignation, but there are no stirrings of faith, only a helpless lamenting that such things should be possible. It is different, however, when Saul returns from his labor in the field. Inquiring what the cause of their grief is, he is told the shameful story; there is no weeping on his part, but rather the righteous indignation of God by His Spirit against the insolence of the enemy.

As we said, Saul shows well here. He passes from service into conflict, and the one is a fitting preparation for the other. However, certain things are wanting, which are suggestive. In the first place, let it be noticed that the Spirit of God may come upon one in whom He has not effectually wrought for salvation. The Old Testament gives instances of this, notably in the case of Balaam, who declares the whole mind of God as to Israel, while himself willing to pronounce a curse upon them, and, in fact, afterwards plotting for their overthrow. Thus, it must not be understood that the Spirit that moved Saul was anything more than the external power which the Spirit of God put upon him in connection with his official place. The threat, also, against the people, with the bloody message evidenced through the oxen hewn in pieces, does not savor of that dignity of faith which alone endures. Threats may energize into temporary faithfulness and spasmodic courage, but it is only the inward abiding which can produce lasting results for God. Then, too, we see that Saul is still! leaning upon another arm than that of God, even though it be the arm of the faithful servant of the Lord, Samuel. The threat is, that "Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen." Samuel never claimed a place of equality with the new king. He was perfectly willing to be his servant and that of Jehovah, and it does not look as though Saul fully realized how his relations were to be directly with the Lord, without any human intervention whatever.

However, there is, at any rate, thorough earnestness for the time being, and a real purpose to deliver Israel; and this God recognizes-as He ever does in whatever measure He can, a turning to Himself. Multitudes respond to the threatening call and are gathered after Saul. A reassuring message is sent to the men of Jabesh Gilead, and all is ready for the deliverance. Saul shows skill and wisdom in disposing his army in three companies. There is an absence of precipitateness which argues well. The early rising, too, before daylight, shows an intent-ness of purpose and prudence in taking the first step, which always is a presage of victory.

This reminds us of some of the old conflicts of days gone by, under Abraham and Joshua. In fact, it was under the same leadership, though perhaps with people not so willing and ready as in those days. The result is not for a moment in any uncertainty. Ammon is thoroughly discomfited, his vast hosts beaten down and multitudes destroyed, while the remainder are scattered to the winds, no two remaining together. Thus, the proud flesh, with its knowledge and insolence, is overthrown. Heresy, false doctrine, cannot stand before an attack like this. It is quite significant that King Saul should be more successful in this conflict with the Ammonites than in any of his subsequent wars. There was that in him which peculiarly fitted him, typically speaking, for such warfare.

After all, a successful conflict with doctrinal evil is not the highest form of victory. The history of the Church has shown men who were vigorous contestants for doctrinal truth and scriptural exactness, who had, alas, but little heart for the Lord Jesus, and little in their lives that would commend Him. A certain form of the flesh may, for the time being, take special pleasure in overthrowing error. Jephthah, who had previously conquered the Ammonites, showed that a victory over false doctrine can go with bitter hatred of one's brethren; and of this, too, we have illustrations in the history of the Church. Doctrinal contentions that sprang up in connection with the great work of the Reformation are the common shame of Protestantism.

However, the victory is won, and God can be thanked for it. The people, in that revulsion of feeling which is common to human nature, wish, to know who it was that had opposed Saul being appointed king. They are ready to put them to death at once, when perhaps multitudes of themselves had looked with much suspicion upon him.

Saul, however, checks all this, and still shows well in his ascribing the glory of the victory to Jehovah; at the same time he would show perfect clemency to his enemies. There is wisdom as well as mercy in this.

Samuel, however, goes further. He calls the people back:"Come and let us go to Gilgal and renew the kingdom there." Strikingly fitting place indeed was it for all to return to. The normal camping ground after every victory, as we remember in Joshua's day, it is the true place to which we should ever come. Gilgal teaches the great lesson of the sentence of death upon ourselves, having no confidence in the flesh. It was the true circumcision, where the reproach of Egypt was rolled off, the first camping ground in the land after the people had crossed Jordan. It thus emphasizes, as we were saying, the great truth of the Cross applied practically to our lives and persons. It was the one lesson which the nation as a whole needed to learn in fuller measure than they had yet done, and which, for Saul, as their leader and representative, was absolutely indispensable.

So, it is a call of mercy which is harkened to externally, and all congregate at Gilgal. Here Saul is again made king in connection with sacrifices of peace-offerings. It is rather significant that these are the only offerings mentioned. Nothing is said whatever of the burnt- or sin-offering. The peace-offering speaks of fellowship with God and with one another; the burnt-offering, of the infinite acceptability of Christ, in His death, to God; while the sin-offering tells how He has borne our sins and put them away. Communion cannot be the first thought. It is appropriate, at Gilgal particularly, where death to the flesh comes in, that there should be prominent mention of that death of the cross which has put away sin and which is infinitely precious in God's sight. However, peace-offerings show at least a unity of fellowship, which, as far as it goes, is good. We read that Saul and all Israel rejoiced greatly. Poor man, would that joy had a deeper root! It would have borne more abundant and abiding fruit. Nothing is said of Samuel's joy. Doubtless it was there in some measure, though perhaps chastened as he remembered the cause of their being there. He could not forget, spite of all this brave show and recent victory, that the people had rejected the Lord, and that the man before them was not the man of God's choice, but of their own. (To be continued.)

Ques. 4.-"Can the sons of God of Job 38:7 be said to be angels? At the creation, all the sou of God shouted for joy. If these are angels, we must think of Satan as being amongst them as yet unfallen ; but Jno. 8:44 tells us he was a murderer from the beginning. How can we think of him, then, as shouting for joy at creation?"

Ans.-We fully believe the passage in Job refers to angels. God is " the Father of spirits," which, while it directly is in contrast with the fathers according to the flesh, would be wide enough to include all orders of His intelligent creation. Every family in heaven and earth is created by Himself. Our correspondent must remember that "from the beginning" as applied to Satan does not necessarily mean from his creation, but from the beginning of his career as Satan. Scripture is perfectly clear that Satan was originally one of the Chiefest of God's creatures ; (See Ezek. 28:) that he was a "son of the morning," and through pride fell from the original beauty and glory which God, in His goodness, had given him. Therefore, there is nothing unlikely in Satan and all who subsequently fell with him, rejoicing with all the heavenly host in the creation of the physical universe.

Ques. 5.-"What is to be thought of the teaching now common amongst men, that Sheol is the heart of the earth, composed of two compartments in one of which (.lie spirits of the Old Testament saints were imprisoned until the death of Christ, at which time He descended into the lowest part of the earth and liberated them? Matt. 12:40, Eph. 4:8-10."

Ans.-The view referred to is thoroughly crude and unscriptural, and really dishonoring to the mercy of God. The thought that Old Testament saints were imprisoned in some place from which they were liberated by our blessed Lord, who "descended into Hades" has no warrant whatever is the word of God. The passage alluded to in Eph. 4:does not mean this. "The lower parts of the earth" unquestionably refers to the grave, into which our blessed Lord reached the lowest point of His outward humiliation, from whence He was raised up and exalted, and now fills all heaven.

The "leading captivity captive," which is also spoken of in that passage, does not refer, as it has been made to do, to the liberation of the multitude who up to that time were held in captivity ; but the triumph over Satan and sin who held in bondage the people of God. By death, He "annulled him who had the power of death .. . and delivered those who through fear of death were all their lifetime subject to bondage." Sheol is the Old Testament expression for the Greek "Hades." Its etymology is very likely from the root meaning "to inquire." "Man giveth up the ghost and where is he?" He is no longer upon earth, no longer visible here, he has gone – whither? The Greek word "Hades," (the unseen) is equally indefinite. It is in contrast with that which is seen and present here. Neither term, therefore, refers to a district or geographical locality, but rather to that which is not here and not visible. As a matter of fact, the spirits of saints depart to be with Christ, and Lazarus was seen in Abraham's bosom after his death. It would be the grossest misrepresentation to think that Old Testament saints did not share in this blessedness.

Ques. 6.-"At Oman's threshing-floor, where the plague was stayed, why is it that David offered only the burnt- and peace-offerings, and not the sin-offering? Why should the sin-offering be omitted? When they came up out of Babylon, under Ezra, they offered both burnt and sin-offerings."
Ans.-There was undoubtedly full conviction of sin on the part of David and naturally we would think of the sin-offering being offered. On the other hand, the burnt-offering was, as we might say, that which was generic, not exactly including, but suggesting the entire scope of the sacrifices. Thus, in Lev. 1:, the burnt-offering was presented, as it should be translated, "for the offerer's acceptance," emphasizing, as it does, the infinite preciousness of the death of Christ to God in the very circumstances where our sin had brought Him-to death upon the cross. It would in that way fittingly provide for the guilty king's acceptance, and be the basis of the restoration to communion, which is typified in peace-offerings. The sin, too, of numbering the people seems to be somewhat different from an ordinary trespass.

When Israel returned from Babylon, there was actual guilt and manifold departure from God in every way, which would need to be provided for by a sin-offering. When the people were to be numbered a ransom price had to be given, and the sin of David seems to have been the ignoring of the fact that all the people needed this ransom. This is really what the burnt-offering would provide; so that in that sense we may look upon it as a tardy payment of what should have been done at the beginning, rather than at the close of the enumeration. We simply suggest these thoughts without confining the explanation within these limits.

Ques. 7.-"In reference to the coming of our Lord and the judging of the living saints at that time, is it exactly scriptural to say that 'millions will be changed and not die?' Does not Scripture suggest that, in the remnant times of the last days, not a multitude, but the opposite, is suggested? Is it not much better to adhere in this matter to the plain language of Scripture :' We who are alive and remain,' " etc., etc.?

Ans.-Of course, no one would seek for a moment, in using any figure, to speak of the number of the saints living upon earth at the coming of the Lord. Scripture does not do so, and we can safely leave it there. On the other hand, we must carefully distinguish between the remnant of those who manifest themselves as His and who are intelligently waiting for Him, and the entire mass of the redeemed who are upon earth at that time. Thank God, all the false teaching and error cannot blot out a single name from the Lamb's book of life, and "they that are Christ's at His coming" will be caught up.

As to the number of these, we may be sure that God will do that which is absolutely wise and best. While there are few who are upon the narrow road at any given place or time, in contrast with the untold millions who are on the broad road leading to destruction, yet it is a joy to know that heaven will not be a lonely place, but that a great multitude which no man can number will there pour forth eternal praises which, for volume, are compared to the sound of many waters. Thus it is a joy to believe that at the present time the " 7000 who have not bowed the knee to Baal" represent a large number washed in the precious blood of Christ. Of course we agree with our correspondent, that the use of any figure which would indicate an unlimited number is going beyond Scripture.

Our portion this month is first Chronicles, in the Old Testament, and the brief epistle to the Colossians in the New.

The books of Chronicles correspond quite closely to Deuteronomy in their relation to the other historical books. As we learned in the case of Deuteronomy that it was not a mere repetition, but rather a re-statement of the law, with special lessons in view and looking forward to the future, so the books of Chronicles, while narrating largely the same events as are recorded in the books of Samuel and Kings, do so with a specific purpose. Externally, we might say that the book of Kings is largely the history of the ten tribes; while Chronicles is equally confined to the history of Judah or the two tribes. In Samuel and Kings, the failures of David and Solomon are clearly brought out. In Chronicles this is minimized. The object in Chronicles is evidently prophetic and typical; the Spirit of God bringing out the future glories of the kingdom when in the hands of One greater than David and Solomon. Things point thus largely to the Millennium.

In a similar way, the causes of declension on the part of many of the kings subsequent to Solomon, and the moral effect of their declension, are mostly dwelt upon at greater length than in Kings. The evident reason for this is to impress upon the people the one great lesson written over every page of Scripture, that it is an evil and bitter thing to depart from the Lord.

The first nine chapters of first Chronicles are devoted to genealogies, beginning with Adam, as though showing the descent by nature, which was the fruitful source of all subsequent failure. What could be expected from children of a disobedient parent, but the same disobedience ? In beautiful contrast with this tracing of genealogy down from our first parent, is the reverse order in the case of our blessed Lord's genealogy in Luke, where His human ancestry is traced back, not only to Adam, but then to God, showing Him as the Son of man who had in infinite grace taken that place and would reverse the dark stream of evil which had been flowing from Eden onward.

The second chapter is devoted more specifically to the children of Israel, singling out the line of Jesse, of whom David was born.

Chap. 3:traces the line of David onward.

Chap. 4:gives others of the children of Judah.

Chap. 5:, the line of Reuben; chap. 6:the Levites; chap. 7:the descendants of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher.

Chap. 8:traces the descendants of Benjamin in detail down to Saul and Jonathan.

The first verse of chap. 9:has this significant summary of all that has gone before:"So all Israel were reckoned by genealogies, and behold they were written in the books of the Kings of Israel and Judah who were carried away to Babylon for their transgression." Everything ended, thus, in captivity because of transgression. The rest of the chapter gives certain other summaries, more specially of priests and Levites with their duties at Jerusalem, and closes with the brief genealogy of Saul and Jonathan.

Chap. 10:closes this part of the book with the account of the sad ending of Saul and Jonathan on Mount Gilboah.

The rest of the book is practically the history of David in the glory and righteousness of his reign, omitting the dark, personal blots which would be out of place in what is, as we said, largely typical.

Chaps, 11:and 12:, after briefly recounting David's being made king over Israel at Hebron and his taking Jerusalem for his permanent capital, are devoted to the deeds of his mighty men, things which significantly come in the narrative of the close of his life in Samuel, but which here are looked at from the beginning.

Chaps, 13:-16:recount the bringing of the ark, which had practically been put aside since the days of Saul, to its place of prominence at Jerusalem. It was the recognition of the throne of Jehovah as supreme. We have the mistaken expedient of bringing it on the new cart in imitation of the Philistines, with the judgment upon Uzzah for his profane attempt to steady the ark; and in Chap. 15:, the proper carriers, the Levites, have charge of it with the result that it is brought into its place with un-mingled joy and liberty.

The parenthetic chapter, xiv, shows how God blessed David, both in building up at home and victories abroad, so that, confirmed in His goodness, he was emboldened to attempt again in an orderly manner, the bringing in of the ark.

Chap. 16:gives the psalm of celebration composed of selections from the 105th, 96th, and 106th psalms.

Chap. 17:tells of his desire to build a house for God, which, while recognized by Jehovah, is not permitted; God declaring how He would build David a sure house -looking forward to the coming of Christ. This calls forth the outflow of praise from David's heart.

In Chap. 18:, we have his triumph over his enemies, answering somewhat to our Lord's victories at the beginning of the Millennium.

Chap. 19:relates the offered mercy to the Syrians, which is rejected, corresponding to the folly of those who shall, in the latter day, reject the offered blessing of the Kingdom.

Chap. 20:gives also a narrative of victories, most significantly omitting the account of the dreadful sin with Uriah the Hittite, which would have come in at this very place.

Chap. 21:tells of the only failure recorded of David in this book, that of numbering the people, but it is as leading up to the selection of the temple site, as though reminding us that there could be no dwelling place for Jehovah except in the midst of a people who were not merely numbered, but redeemed; for it will be remembered that provision was made for paying the ransom of every Israelite who was enrolled.
From chaps, 22:-29:, we have most elaborate and complete preparations for the building of the temple and the ordering of its service by king David. While not permitted to build it himself, he is allowed to gather gold and other precious material for the purpose, and to make all arrangements, somewhat as we saw Moses leading the people in their preliminary victories on the east side of Jordan, and making full provision for their conduct as a nation when they entered the land, while not himself permitted to go in thither. So David is seen here, not as the decrepit old man in the first of Kings, where mere nature is manifest, but in all the vigor and energy of faith and love, devoting all his powers to the plans and ordering of that which was dearer to his heart than life itself, -the glory of the dwelling place of Jehovah. How fitting it is that such an object should command all the powers of the man after God's own heart! Most beautifully in all this does he prefigure our blessed Lord, who has established, not in any typical, but in a real way, the foundations for God's dwelling place in the midst of His earthly people during the Millennium, and the eternal basis of His relationship with mankind in the new heavens and new earth.

Thus, the book which begins with the humbling witness of the descent of man from our common father who had fallen, closes with preparations of glory and an outburst of praise which show that grace has come in through the second Man:" Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty, for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Lord, and Thou art exalted above all" (i Chron. 29:n).

Colossians is a brief, but most full unfolding of the glories of our blessed Lord. It has some points strikingly in common with the epistle to the Ephesians, but differs from that in its main theme. Ephesians shows us the Church in relation to Christ, its present position, future glory, with the walk that results from that known relationship.

Colossians presents to us, rather, Christ in His own glory as the Object to fill His people's heart, and in whose power they can walk the resurrection-life even here.

Its five divisions 'bring out the gradual development of these truths.

Div. 1:(chap. 1:1-18) presents Christ as Head and Lord over all. We see Him as First-born of all creation -its Head because He is its Creator; and also as Firstborn from the dead in resurrection, and thus Head to His Church.

Div. 2. (chap. 1:19-29), He has by His death made reconciliation for His people and brought all things into subjection to God. The twofold Headship over creation and the Church suggest a twofold ministry, which is dwelt upon in this division. In connection with His world-wide dominion and world-wide reconciliation, the gospel also has been preached to every creature that is under heaven; while, in connection with His Headship over the Church, His body, the apostle presents the mystery in which the whole word of God is fulfilled. He labors earnestly and desires to present the saints complete in Christ, in accordance with the ministry of the mystery.

Div. 3. (chap. 2:1-23) dwells upon the infinite fulness of Christ, in whom we also are complete or filled up. The-treasures of wisdom and knowledge are hid here. Whether, with many editors, we omit the words, " Father and Christ" or only the word, "Father"-as evidently should be omitted-the truth remains the same, that in connection with Christ all the treasures of wisdom and knowledge are hid. These are fully brought out in the mystery, which thus becomes, as we might say, the repository of the truth that is in Christ. The saints are to walk as they have received Christ Jesus the Lord, entering into the precious fact that they have been crucified and buried with Him, and now, as risen, are freed forever from the external demands of Judaism or the vagaries of human philosophy and vain deceit. Christ is thus seen as the full and perfect remedy for all the thoughts of man, whether they be intellectual or religious.

The fourth division (chap. 3:1-17) shows the practical effect of the truth of resurrection with Christ in our lives. It means the putting off of the works of the old man and seeking those things which are above, where Christ is, and the putting on of all the gracious fruits which flow from this new relationship.

Fifth division (chaps, 3:18-4:) This might be treated as a second portion of the fourth division. It goes, however, more fully into details, and, very much after the manner of Ephesians, gives us the various earthly responsibilities in the order that has been established in God's creation,-the love of husbands and subjection of wives to their husbands; children to parents; the mutual responsibilities of servants and masters; the need of prayer, and the careful walk before the world.

The apostle closes, after the beautiful manner of the New Testament fellowship, with the account of his own experiences, and salutations to many beloved saints.

This "desert life," as we may call it, is of an importance that cannot be overvalued. And, as if with a trumpet, we would sound it in the ears of our brethren. Let us turn to the pages of God's own Book, for we can turn nowhere else if we are seeking light on this or any subject. On scanning its precious pages, we find that the men of God-God's mighty men-were those who had been in "the school of God," as it has been well called; and His school was simply this:"in the desert alone with Himself." It was there they got their teaching. Far removed from the din and bustle of the haunts of men-distant alike from human eye and ear- there they met alone with God; there they were equipped for the battle. And when the time came that they stood forth in public service for God, their faces were not ashamed, nay they had faces as lions; they were bold and fearless, yea, and victorious for God, for the battle had been won already in the desert alone with Him. Selected.

A Study in John's Epistles.

(Concluded.)

5. LOVE PROVED BY OBEDIENCE TO GOD.

"Whosoever believeth that Jesus is the Christ born of God, and every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God, when we love God, and keep His commandments:for this is the love of God that we keep His commandments, and His commandments are not grievous" (i Jno. 5:1-3).

New birth is manifested by faith that Jesus is the Christ. There can be no new birth apart from this, since Christ has come; even as faith could not truly be said to exist apart from the life which ever accompanies it. The question is not raised, which f these precedes. As a matter of fact, it will be found that they are simultaneous:one giving the divine side, and the other its manifestation in man.

To be born of God, means to be a partaker of life from Him and of the divine nature, manifested, as we have already seen, by the twofold characteristics of light and love. To be born of God, then, is to be a member of His family. Instinctively, "We love Him because He first loved us," but with equal instinct, we love every member of the family of God. "We know that we have passed from death unto life, because we love the brethren." " He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ? "

But here, again, the apostle of love most carefully guards against any imitation of that which is divine. What is love, after all ? Alas, much that passes for that in the world is but selfishness in another form. We love those that love us. It is to our interest to do so. We salute those who salute us, the Publicans doing the same. We associate with those who are congenial, or from whom we hope to get some advantage. Alas, human love, like everything else human, is tainted by the fall. It smells of earth and of the grave; but divine love has been lifted out of all this atmosphere and brought upon another plane. It is known by other tests. We know that we love the children of God, not because they are peculiarly attractive to us, or go on with our failures and weaknesses, leaving them unrebuked; but we know that we love them " when we love God and keep His commandments." Obedience to God is the test, as it is also the sphere of true love to one's brethren.

How this cuts the root of much that passes even for Christian love ! Fear to rebuke, weakly going on with that which we know to be contrary to the mind of God, favoritism amongst the saints, and much else, when tested in this way, shows itself not to be divine love. God and His commands are supreme. Everything else must fall into its place behind these. So far from these being irksome, it is a necessity of the new nature. The commandments of God are not "a yoke which neither we nor our fathers were able to bear," but rather give direction and power for a path of joy and love. This obedience, then, proves love. Let no one claim to love his fellow-saints who does not put obedience to God above everything else-that love itself included.
6. REFUSAL OF FALSE TEACHERS.

"And this is love, that we walk after His commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. For many deceivers are entered into the world, who confess not Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him Godspeed:For he that biddeth him Godspeed is partaker of his evil deeds "(2 Jno. 6-n). We have now reached the point where we are prepared to learn the truth of God .regarding our attitude towards false teachers. The apostle in this second epistle is addressing "the elect lady," a sister; and woman instinctively is more gentle and loving than man. Here it rates to her, as he had done throughout his first epistle, that love is to characterize us; but reminds her that this love is shown by walking after His commandments. This commandment is what we have heard from the beginning, as he says at the close of his first epistle:"We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life." Christ, then, is what we have heard from the beginning. Many deceivers have come in who do not confess this blessed person in all His fulness. He warns us that we are to be careful that we lose not the things that we have wrought in our own souls or in our service. A professor of Christ may not abide in His doctrine. If he does not, he has not God.

The apostle concludes by saying that if any come unto this sister, and, of course, to any one of us, and bring not the doctrine of Christ as it has been revealed to us in the word of God, the blessed fulness of His person and work, which we have already dwelt upon, such a person is not to be received into the house, nor can we bid him Godspeed. Let it be carefully noted that this .last expression in the original does not mean at all what we would think. As a matter of fact, in the Revised Version, it is given as simple greeting or salutation; and this is the evident meaning. We cannot salute a professor who does not bring the doctrine of Christ, still less receive him into our house. Such persons, according to this scripture, should be treated not with courtesy, as it is called, (for courtesy has no place here) but with the most absolute, complete refusal to recognize or to entertain them. How solemn is this ! Does our reader shrink from acknowledging its truth ? Let him dwell upon the scriptures which we have quoted. It is not our word, but the word of God. It has not to do with man, but with the blessed Son of God.

Suppose some one had maligned your mother, your sister or wife; had brought accusations against their character and continued to do so in a subtle and specious way, what would be your attitude toward such an one ? Would you greet him as though nothing were the matter? Would you receive him into your house, invite him to your table? If, then, nature teaches you to resent an insult to one who is dear to you, shall not grace teach us, not to have hatred, but to have most jealous care for the honor of Him who is dearer to us than our lives and all that we have?

Oh, may God, in these closing days, when the honor of His blessed Son is being more subtly and determinedly attacked by Satan than ever before, open the eyes of His beloved people; nay, rather, warm their hearts into such loyalty to Himself that they shall maintain a testimony against every form of false doctrine, which shall be as uncompromising and rigid as that marked down for us in the pages of Inspiration upon which we have been dwelling !

"In all things let us seek to walk in the light with God:kindly and humbly toward our fellow-men, godly in our inward life individually, and thus in blessed freedom according to Christ."

(Col. 1:15-18.)

Continued from page 95.

We have seen something of the significance of our Lord's title as First-born from among the dead, as applied to Himself personally. But His resurrection is also the God-given witness of the acceptability of the work accomplished in His being delivered up for our offences; and His resurrection is our justification. If we are therefore seen as having died with Christ as our Substitute and Sin-bearer, if He who has thus taken our place be raised up, then we are looked at as being raised up with Him. We see at once that we occupy an entirely new place as linked with our raised Substitute. We have newness of life, and this, in the very nature of the case, takes us out from under the Adam headship to which death and judgment attached, but which have now been borne; and we are under the headship of Christ in resurrection life. Christ in this way is not only the First-born from among the dead, the First-born One of the new order of life, but He truly is also the First-born among many brethren, who are even now conformed in spirit to His image, and in glory will be so displayed.

He is thus also the last Adam, "a quickening Spirit." He is the Last, because in Him God's thought, as first expressed in Adam, who "was the figure of Him who was to come," has found its full and perfect expression, so that there can be no other to come after Him. He is the Last, the divine fulfilment of all God's purposes and counsels. He is therefore the Beginning of the creation of God (Rev. 3:14)-a very beautiful expression.' The race, that creation of which we see Him as the beginning, the First-born, is one with which God can with evident delight link His own name as He never could nor did with the old. It had fallen away from its first beauty and perfection in innocency so that He could not own it as His any more. But here is a new creation, which can never fail, but is perfect in the perfection of its blessed Head, of which God says, That is Mine-His own special portion.

Further contrasts, however, come in here. Adam became a living soul, Christ the Last Adam a quickening (making alive) Spirit. But in immediate connection with this, and speaking of resurrection as to the body, we are told "it is sown a natural body, it is raised a spiritual body; " and " if there is a natural body there is also a spiritual one." The connection here is this:a natural body, and Adam a living soul; a spiritual body, and the last Adam a quickening Spirit. The natural body is therefore that which is characterized by the soul living in it. This is the old order. Now that which connects itself with resurrection is different; the spiritual body and the quickening Spirit-the last Adam. Thus as in the old the life of the body was characterized by the soul in it, making it natural, so that Adam is called a living soul, in the new order the body is spiritual. The apostle says, flesh and blood-the soul-life communicated by Adam-cannot inherit God's kingdom ; only the life derived from Christ making the body a spiritual one-a vehicle suited for the spirit-can enter into this inheritance. The order connected with all this is first the natural, and then the spiritual, and of necessity so, as must be plain:before there can be the spiritual for us, there must be the natural, upon
which death is to pass, so that resurrection may come in and in connection with it the communication of the spiritual.

This brings us to another title in direct connection with that of last Adam, that is the second Man. "The first man out of the earth, made of dust, the second Man out of heaven;" and linked with this the race associated with each. "Such as he made of dust, such also those made of dust; and such as the heavenly One, such also the heavenly ones; and as we have borne the image of the one made of dust, we shall bear also the image of the heavenly One " (i Cor. 15:47-49, J. N. D.). This is carrying out as to the condition the contrast between the first and second Man and those associated with them, and the natural and spiritual bodies connected with the first and last Adam. The condition of the first, as being a natural body, was of the earth and made of dust, but now the second Man is out of heaven; that is, He whom we know as the second Man is He who came out of heaven and became flesh. As a Man living on earth, He was unique. He must needs remain alone if in this life He continue, for none can ever hope for association with Him in the blessing of His perfect obedience; but in passing through death, not in any sense His due but endured by Him as the due of fallen man, He takes their place, linking them in this marvelous way with Himself and carries them on and up into resurrection life. So that we are associated in life with the Man out of heaven, and the result is, as is this heavenly One so also the heavenly ones; that is, those who are associated with Him in the way we have spoken about through death. And here is the beautiful thought, that we have by this
link with Him obtained a heavenly character in this new order, a character which attaches to the life-giving Spirit, and the body thus animated becomes in this way spiritual. Thus we shall have the image of the heavenly as united through death with the heavenly Man.

In all this we see then the new creation, the new race united in one, under its glorious Head and Firstborn. We understand then how being in Christ means new creation (2 Cor. 5:17 and Gal. 6:15); the portion of which is heavenly things; its sphere heaven itself. This is what the apostle brings us to in Ephesians. the sphere of new-creation-life, as he has developed it in Romans and Galatians, which doctrinally connect with Ephesians.

But if we are thus created in Christ Jesus, as we truly are as those in new creation, he shows us many wonderful relationships in this connection, and the glory of Christ associated therewith. Chief of all, the Body, the Church, of which He is the Head. The revelation of this is given in Ephesians, and in Colossians it is put in direct connection with this First-born title of His that we have been considering. "And He is the Head of the Body, the Church, who is the beginning, the First-born from among the dead." As the Head we think of Him being the Governor, and the power directing all activity and life of the Body. "From Him all the Body ministered to and united together by the bands and joints increaseth with the increase of God" (Col. 2:19 and Eph. 4:16, J. N. D.). He orders in this way the function of each member. As Head of the Church He is over all things, for they are all to be gathered together in one, in Him; that He, having subjected all, may be able, as having all under His power, to subject Himself to God, that He may be all in all. The thought implied in this is that God has given to Christ to reign as Son of Man until all enemies be under His feet (i Cor. 15:24-26). Thus having gained absolute rule over all, He subjects Himself to God, while keeping His place with the Father of reigning and rule, as I apprehend it, over all those things which He had subjected. As One who reigns till all is in subjection, and thus brings in the eternal state, He is the "Father of eternity," the One who is the Pro! genitor of that state; and then having brought it in. He subjects Himself to God that He may be all in all. Thus He remains unchangingly, although in a different position relatively, Head over all things.

This Headship, as to the open manifestation of it, He obtains in exercise of the absolute reigning power given by God to Him, and He keeps the Headship for all eternity in subjection to God. Thus, as the heir of all things, in this connection we see Him first of all bringing by His power the inheritance of which He was heir under His blessed control and into subjection to Him, and then keeping it and entering into it in eternity as the Son subject to God the Father; and we have, wonderful to say, obtained an inheritance in Him. J. B. jr.

(Concluded in next number.)

1 Pet. 1:18, 19; Gal. in. 13; Rom. 5:1.

On Calvary's blood-stained tree,
Where I deserved to be,
Was sacrificed for me
The spotless Lamb of God.

And when I stood in awe
Of God's oft-broken law,
One, cursed for me, I saw-
The spotless Lamb of God.

So Christ was judged for me;
And I, forever free,
By faith rejoiced to see
The spotless Lamb of God.

What wondrous grace was shown
To me, a wretch undone,
That, for me, should atone
The spotless Lamb of God!

In peace I now abide;
For God is satisfied
With Him, who for me died-
The spotless Lamb of God.

REFRAIN

O, blessed, spotless Sacrifice,
How costly was Thy love for me!
For Thou didst pay the ransom price-
"Thy precious blood "-to make me free.

G. K.

[The beloved author of these sweet lines has lately gone home to the Lord. ED.]

"As we have therefore opportunity, let us do goad unto all, especially unto them who are of the household of faith."

A fellow-worker was dead-one with whom we hadj for some time past come in close daily contact.

He was not a popular man. At times a little crotchety, sometimes really disagreeable and noted among his fellows as "close." We were somewhat prejudiced against him by another, and would often laugh at his queer ways and the pleasure he took in trifling attentions. He was undoubtedly eccentric. Since he has passed away, and the true story of his life has been brought out from one and another, shame and sorrow fill our heart as we realize that "we have left undone the things we ought to have done," to cheer a fellow-christian's life. His life had been one of sorrow and trouble. An only child died at the age of two years. His closeness (often characterized as meanness) was owing to the fact that he supported his wife in an insane asylum. His life was narrow and lonely:-no pleasure or change in life except as one or another would once in awhile invite him home to tea, and then we would the next day laugh at the things he did. Even these attentions were from people of the world, and not from those who were the Lord's people. The latter were more inclined to shun him than do for him.

Now he is gone, and the thoughts come, how many little things we could have done for him, trifling in themselves, that would have cheered his oft-times lonely path; how we could have shown him a kindness now and then; how we could have given him a cheering word or some of the Lord's precious things that would have been as a glint of sunshine in his life.

But he is gone. Nothing is left now but vain regrets. May the Lord forgive us for refusing the cup of cold water in His name that would have refreshed the soul of one of His thirsty ones!

But are there not others for whom we can do ? Are there not those around us to whom we can speak a word in season?-which, fitly spoken, is "like apples of gold in pictures of silver! " are not some of Christ's dear ones languishing for a cup of cold water? Sit a moment in the quiet of your own thoughts, and see if you do not remember someone who is sad and lonely and burdened whom you can help. Do not leave the doing of it until nought shall be left but opportunity for regret. Do it now.

"As ye have therefore opportunity." That means right now. When does the opportunity fail in a world full of care and trouble and sorrow? When does the opportunity fail when our blessed Lord is absent from us and heavy hearts are longing for His return? A word of grace and love to them would cheer and comfort their hearts wonderfully. When does the opportunity fail when there are hearts of the unsaved burdened with sin, and longing, aching, dying almost to be rid of its burden?

The opportunities are thick around us; let us "do with our might what our hands find to do." Let us
give the cup of cold water, perform the act of kindness, or speak the word of cheer and comfort. Let us point sinners to the Lamb of God who taketh away the sin of the world. " Blessed is that servant, whom His Lord when He cometh shall find so doing."

"Especially unto them who are of the household of faith." We do not, we cannot always harmonize with all the Lord's people. Some we like more than others. Some seem to us strange in their ways. All are not " congenial"(!)

But they are the Lord's.

They are washed in the same precious blood as we. They are members of the same body of Christ. They are redeemed by the Lord as are we. They are saved by faith in Him as are we. We shall spend all eternity in the same blessed work of praising our adorable Redeemer and Lord. Let us be kind to all in the household of faith. Let us love and cherish one another. Let us seek each other's welfare and happiness and blessing. " Bear ye one another's burdens, and so fulfil the law of Christ." "Even Christ pleased not Himself." Let Him be our example. By love let us serve one another. Paul's word of exhortation was, "comfort the feeble-minded, support the weak, be patient toward all." Is any "of the household" not as strong as we? Let him be the one on whom " we bestow the more abundant honor." Those members of the body, which seem to be more feeble are necessary. May the Lord lead us to think of others and comfort their hearts with His own blessed truth. F.

THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 90.)

The occasion is not long wanting to show what manner of man the new king is. With the nation prone to wander from God, as the whole book of Judges shows, attacks were constantly invited by the enemy from various quarters. Morally, their condition was unchanged from the times of the Judges; and, as is abundantly shown in that book, so far from there being true progress, the periods of captivity increase as the years roll on. Nature never improves with time. It can only deteriorate. However, there was some gracious recovery on God's part, of the people, which preserved them from complete disintegration. But the constant danger when they were left to themselves was from the hands of enemies, who were all too ready to take advantage of every weakness. The outbreak narrated now was significantly on the east side of Jordan, in Gilead, and by the Ammonites, kinsmen according to the flesh, of Israel.

Remembering that the whole settlement of the two tribes and a half on the east side of Jordan was practically dictated by self-interest, that they seemed never fully to be identified with the mass of the nation on the west side of the river, it can easily be gathered that there was less devotedness to God there than even in the proper inheritance of the people. Looking at it spiritually, it is, of course, very significant. Settling down in the world, allowing selfish interests to dictate our path and testimony, is to open the gates for the enemy's assail. Alas, how frequently this is done, and what subtle tendencies there are in our hearts to repeat it!

These two tribes and a half are finally carried captive before even the remnant of the kingdom of Israel. They would answer, in that way, to the hindmost of the people in the march through the wilderness, who were specially exposed to the assaults of Amalek.

It is also worthy of note that the men of Jabesh Gilead, who were the special object of the assault in this case, had refused to unite with the rest of the nation in revenging the awful iniquity of Gibeah in which the tribe of Benjamin was involved. There is a significant connection in this, at which we will look later on.

As to Ammon, the assailing power, as has been said, he was a descendant of Lot and related, according to nature, with the people whom now he would overthrow; and so far from this forming any tie of affection, it was really the occasion of special hatred, as the history will show. Moab and Ammon are the inveterate enemies of Israel, constantly threatening and frequently bringing them into subjection. Spiritually speaking, we have learned to dread that which can claim a sort of kinship to the things of God without being truly His. Thus, Judaism was the bitterest enemy of Christianity, and at the present time everything that apes the true faith of God is all the more dangerous, because of a certain external similarity. Satan's weapon, liar that he is, is dissimulation. He makes a counterfeit, with which he assails the truth, as Jannes and Jambres, by imitating it.

As has been seen in the book of Judges, Moab and Ammon represent the two sides of the flesh:Moab, an empty profession, accompanied by carnal indulgence, as seen in Eglon their king (see Judges 3:17 -25); and Ammon, living further north, with apparently more vigor, answering rather to intellectual perversion and the intrusion of doctrinal evil into the things of God.

What would complete this array of fleshly religionists is the Philistines, who represent the religion of the flesh, as Moab does its profession, and Ammon, its doctrines.

The king of Ammon is Nahash, which primarily means "serpent," and, in that connection, suggests the thought of sorcery and divination and other Satanic practices. Thus, the association of evil doctrine with its author is clearly seen. The serpent was more subtle than any of the beasts of the field. It is the cunning of Satan which has mingled together some outward forms of truth with the deadly poison of error. We need only to look about us at the present time to see the Ammonites, under the leadership of their cunning king. False doctrines of every kind flourish under the very shadow of Christianity, and bearing its name. In fact, these, so far from decreasing as the knowledge of Scripture increases, seem to multiply. Satan has many forms of untruth, all alike proceeding from the common source. These, then, would represent the enemy now attacking a portion of the nation of Israel; that portion, as we have seen, which was most exposed to such an assault, but least able to cope with it.

We must notice also another thing in striking similarity with the revival of a power which also, to some extent, resembles that of Ammon. It will be remembered that in the time of Joshua, Jabin, king of Hazor, was completely overthrown and his capital laid in ruins. Notwithstanding this, again we find the same enemy, with the same name, revived in the times of the Judges, threatening the people with destruction, as though he had never been overthrown. This is characteristic of evil, of that which assails doctrinal truth. Jabin stands for the spirit of infidelity, and Ammon, as we have just been seeing, is the same spirit of untruth, only applied more intimately to the doctrines of God's word.

As Jabin had once been overthrown, so Ammon had been completely conquered by Jephthah during the Judges, and yet we find him here re-asserting his power with all the vigor of the early day. All this scarcely needs any comment in the way of spiritual application. We know too well how ancient heresies revive, and how it is not sufficient to have overcome them once. They must be ever kept beneath the feet of God's people, or they will quickly reassert themselves and bring havoc and destruction. At the present day, very many of the blasphemous doctrines which are being held and taught, under the name of Christian truth, are the revival of old heresies which were apparently exploded centuries ago. This shows a perennial activity in things of evil, which must be met by a perennial vigor of faith far greater than the evil which it opposes.

Nahash is sufficiently insolent in his demands upon the men of Jabesh Gilead to awaken in them any slumbering manhood; but this seems impossible. He is not satisfied with their subjugation. He will rob them of their eyesight, taking away their right eye, and lay this as a reproach upon the whole nation of Israel. Thus we see the pride which is not satisfied with the local triumph, but would array itself against the entire mass of God's people. And it is just in these ways that Satan overreaches himself. He seems never to have learned, in all the centuries of his experience and with all the power of his cunning, to control that malice which, after all, is the strongest feature of his character.
It has been suggestively remarked that the right eye would speak of faith, as the left would of reason. So far from being fanciful, this seems perfectly simple. The right is the place of priority and importance, and surely faith is above reason; and yet reason has its place even in the things of God. We are not deprived of that, but where it is under the control of faith, reason can put forth all its powers without danger of leading us astray.

The challenge of Nahash, then, would be that faith is to be sacrificed. That which they know to be the truth of God is to be given up, and this is to be laid as a reproach upon all the people of God. And surely is not this the case? Wherever faith is compelled to close its eyes, it is a shame upon the saints of God throughout the world. Alas, how much there is to bring the blush to our cheek as we see how many reproaches have been laid upon us!

The men of Jabesh apparently have little hope, but are not ready to submit to this loss and indignity
without at least an appeal to one who had been pointed out by God as a leader and deliverer for them. Thus they ask for a seven days' respite, and send for succor to Saul.

(To be continued.)

QUES. 2.-Does Rom. 8:8, "They that are in the flesh cannot please God," apply to a saved man or an unbeliever?"

Ans.-We can hardly conceive how any one for a moment would think it could apply to a saved person. How can one who cannot please God belong to Him? How can one who is "in the flesh" be anything but a child of the first Adam, an heir of wrath? In fact, the ninth verse, immediately following, states this:"But ye" (believers) "are not in the flesh, but m the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His." The Scripture evidently, then, teaches that a man in the flesh is an unsaved person.

This being clearly the teaching of the passage, we can now mention the familiar fact that while the believer is not in the flesh, the flesh is in him. He has the old nature, which has the same tendencies and desires that it ever had. Unless he is walking by faith, judging himself constantly, this flesh will produce its legitimate fruits, which surely can never please God. This, however, is entirely different from the man being in the flesh.

QUES. 3.-" Why is it that the golden altar is not mentioned in Heb. 9:? Is it because, being typical of Christ in His glorified character and thus ascended up on high, it could not represent Him as down here in the outer sanctuary? Has the rent veil anything to do with it?"''

Ans.-The omission of the golden altar is very significant in the enumeration of the articles of furniture in the outer sanctuary. It will be remembered also that, in the appointments for the furniture of the holy place, the altar of incense was not provided for until after the directions for the induction of Aaron and his sons into the priesthood. An altar requires a priest to minister at it. But we know, also, that these priests themselves were but shadows, and that not of the heavenly order ; our blessed Lord had to put away sin by the sacrifice of Himself and open the way into the inner sanctuary of the presence of God, where true worship alone can be offered."Without doubt the rent veil is the explanation here. There is now really no outer sanctuary. The veil rent has done away with the distinction. Faith rejoices to be in the presence of God; and the Holy Spirit (typified in the candlestick) and communion with our blessed Lord (as in the table of show-bread, together with the service of the golden altar) are enjoyed in the immediate presence of God.

We have also an interesting suggestion of this in the same passage, not only in the omission of the altar of incense from the articles of furniture in the holy place, but in the addition of the golden censer in the holiest of all. The censer, of course, was carried in by the high priest on the day of atonement when he brought in the blood and sprinkled it on the mercy-seat. It was, as we might say, a portable golden altar, and emphasizes the very truth we have been considering. Worship must ever be on the basis of accomplished redemption and in the immediate presence of God.

Our readings for the present month are the epistles to the Romans and to the Hebrews.

The great theme of Romans is " the righteousness of God" as manifested in the justification of the ungodly, and the full acceptance of the believer in Christ. Its general divisions mark most clearly the wondrous unfolding of divine reasoning we have here.

Div. 1:(chaps, 1:-5:n.) God's righteousness, in contrast with man's unrighteousness, and yet the basis upon which the sinner is justified.

The first seventeen verses of the first chapter are of an introductory character in which the apostle declares the basis of the gospel and its sources. The theme of this portion is given in the sixteenth and seventeenth verses.

From chap. 1:18-3:20, we have a most needful, but painful unfolding of the awful and hopeless corruption of the natural man. God lets in the light of His truth, both in nature and in revelation, and both alike prove man to be utterly and hopelessly away from Him. He first applies this to the Gentiles who have not the law, but who are nevertheless responsible to know and to obey God as revealed in the work of nature. His eternal power and deity are manifested here, so that men are without excuse. So far, however, from this bringing them to the knowledge of God, the very light that was in them became darkness, and, turning away from the Source of life, their very nature was corrupted by all the unspeakable passions which fester in the darkness, and are the natural offspring of a mind and heart that have shut God out.

Coming to the Jew, with all his privileges under the law, the oracles of God having been committed to him, and divine love shown in his history, is the record any better? Alas, no. The Jew has simply boasted in the law and used it as a prop for his self-righteousness ; but, as a matter of fact, has not kept it, and is therefore proved guilty under it.

The conclusion of the whole of this part is, that both Jew and Gentile are all under sin, and the effect is that' every mouth should be "stopped, and all the world become guilty before God."

This leads on to the divine remedy, which is as efficacious and complete as the ruin was hopeless.

From chap. 3:21 to the close of this portion, God's righteousness, in contrast with man's unrighteousness, is brought out; and the amazing thing is that the very righteousness which would brand forever the ungodly as unworthy a place in His presence, instead of doing so, is manifested in the justification of every one who believes in Jesus.

This is upon the ground of the sacrifice of the blessed Son of God, the One whom God, in His love, has "set forth to be a propitiatory," (or mercy-seat) "through faith, by His blood." As there was no difference in the condition of all, Jew and Gentile alike, so now for believers there is no difference in their justification. "The same Lord over all is rich unto all that call upon Him." Boasting is shut out. The Jew cannot exalt himself above the Gentile, but both alike are justified on the same divine principle of "faith without works."
This is the grand statement of the gospel, which is illustrated and supported by quotations from the Old Testament Scriptures. Abraham and David are given, in the forth chapter, as examples of justification by faith without works, circumcision having come in only after the justification was effected, but never as a ground of it.

The conclusion is reached in the fifth chapter, where justification, peace with God, access into His presence and joy in the hope of His glory, are the delightful contrasts to the condemnation, wrath of God, distance from Him, and "fearful looking for of judgment" of the natural man. When the soul has entered into these divine truths, tribulation by the way becomes but the blessed means of casting us more fully upon God and working in us the fruits of divine grace. Thus, we can joy in God as the Object of our souls' delight, "through whom we have now received the reconciliation."

There is no thought here of attainment or classes of the people of God. It simply sets before us the full, precious results of justification, the portion of the weakest and youngest believer in Christ. Reconciliation was effected when we were enemies; and received, the moment we believed in God, through Christ. Therefore to make it an advanced stage of Christian experience, is to miss entirely the teaching of the Spirit of God, and to becloud by self-occupation those who otherwise would be rejoicing " with joy unspeakable and full of glory."

Div. 2. (chaps, 5:12-8:) The theme of this portion is entirely different from the first. There, it was the justification of the sinner from his sins. Here, it is the deliverance of the believer from sin. The gospel provides this twofold remedy:for man's guilt, and for his helplessness. The most humbling lesson, perhaps, that a believer has to learn, is that there is no strength in him ; that even with a new nature, there is no power to live for God; and here, alas, most of the people of God spend their lives, looking upon constant failure and recovery, sin and groaning, as the normal condition of a believer.

The first division would answer to the sheltering blood of the passover lamb; the people being still in Egypt, but feasting with comfort upon the roasted lamb whose blood has sheltered them. This second portion is God's leading them forth out of the land of Egypt, bringing them through the Red Sea to sing their song of triumph, and walk with pilgrim vigor through the wilderness.

The last half of the fifth chapter shows us the two heads of the human race:the first Adam, whose descendants all partake of his nature and upon whom the sentence of death rests because of sin; and the Last Adam, Christ Himself, in whom His people are identified with Him, partakers of His life and all that accompanies it.

The sixth chapter applies this identification to the question of sin, and shows that in the death of Christ we too are dead to sin and are, therefore, to reckon ourselves that, and alive to God in Christ Jesus. Thus, we can bring forth fruit unto God, being no longer servants to sin, but unto God.

Chap. 7:introduces the law and shows the believer's relation to it. Having done its holy work, it has been magnified and made honorable by our Lord, who bore its curse upon the cross. This chapter shows that believers are no longer under the law, and that if they seek to produce holiness through the law, they will find themselves in a bondage which causes them to cry aloud, "O wretched man that I am!" It is well that this exercise should be deep and complete, in order that one may get to the full end of himself, learning that in him, that is, in his flesh " dwelleth no good thing;" that he has not the power to perform that which even the new nature desires and delights in. Here, Christ comes in most blessedly, and through Him deliverance is accomplished.

This is dwelt upon at the beginning of the eighth chapter, where the law of the Spirit, which is "life in Christ Jesus," sets free from the law of sin and death. The result is now, for those who walk in the Spirit, that the practical righteousness of the law is secured. The liberty, joy, and power of the Spirit are seen throughout the wondrous eighth chapter; the creation in which we are, groaning under bondage yet, the liberty of the glory not having been manifest; but even here we tread in peace our onward way; and God, who knows the heart, delighting to answer the prayers of His dependent people. For such, all things must work together for good. Nor can there be an accusation laid to their charge, for God is for them. Who can be against them? It is God who has justified them.

Furthermore, as they look up at Christ in glory now, making intercession for them, the One who bore their sins upon the cross, they can ask, with all boldness, " Who shall separate us from the love of Christ?" And then the whole catalogue of possible evils that might overtake them in this world is enumerated, and faith flashes forth its triumphant answer:"Nay, in all these things we are more than conquerors through Him that loved us." Nothing can separate us from that love. Dear brethren, how the heart is filled and overflows with these delightful themes!

Div. 3. (chaps, 9:-11:) This division is devoted to showing how God's perfect grace, which we have been looking at, is absolutely consistent with all His ways with Israel as a nation, past, present, and future.

Chap. 9:dwells upon God's sovereignty in election, and applies it to Israel. Not all the descendants of Abraham formed a part of the chosen nation. " In Isaac shall thy seed be called." So, also, Esau was excluded. This election of grace reaches out also to the Gentiles, and in His sovereignty, they too have been brought into the participation of blessing, not by works of law, but through faith in Christ.

Chap. 10:This righteousness by the law was a great stumbling block for the Jew. He failed to see that he was only condemned by the law, although his history would have given numberless illustrations of that fact. Moses, in principle, had declared that righteousness must be only by faith. Israel had not harkened to God, and therefore the blessing had gone out to the Gentiles.

In chap. 11:this is enlarged upon. There has ever been an election in Israel according to grace, but the nation as a whole are in blindness, because of their rejection of the Lord. This will continue until "the fulness of the Gentiles" is brought in. Then, when the Church is taken out of the world, God will resume His dealings with the people who are "beloved for the fathers' sakes," and all Israel will then be saved; that is, as a nation, in contrast with individuals, who are now brought out.

Div. 4. (chaps, 12:-16:) The closing part of our Epistle is devoted to practical exhortations, based upon the great truths of grace of the first two parts.

Chap. 12:speaks of the happy life of devotedness to God shown in mutual love and service.
Chap. 13:dwells upon our responsibility, largely to " the powers that be," and stirs us up to put on the armor of light.

Chap. 14:inculcates most tender regard for weak consciences, avoiding the stumbling of a brother who may not have the same liberty which we enjoy.

Chap. 15:continues this theme and also recalls to the Romans the grace which had reached out to them as Gentiles.

The close, Chap. xvi, is devoted to salutations and the faithful warnings against those who cause divisions and offences.

Our notice of the epistle to the Hebrews must be brief. We would refer our-readers to the lectures on that Epistle just coming out in the "Treasury of Truth" for this month.

The great theme here is the Person of Christ in contrast with all else.

Div. 1:(chaps, 1:-2:4.) Christ supreme as Son of God and divine, though manifested upon earth, the truth of which is witnessed by Scripture.

Div. 2. (chaps, 2:5

O, glorious home!
The place of blessed rest on high,
For thee I sigh,
The home of Him
Who left it all, and came to earth
(For me to die,)
A babe of humble birth.

My heart is sick
With hope deferred; I've journeyed long.
The world's mad throng
Oppresseth me.
I'm wearied with its heartless mirth,
Its ribald song;
It savors all of earth.

When wilt Thou call
My name, O Lord, and bid me come
To my loved home?
This foreign shore
Is bare, and lonely, without Thee,
Who here didst roam
So patiently for me.

This empty world
Hath naught wherewith my heart to fill;
'Tis just Thy will
That holds me here,
That some desire, Lord, of Thine
I may fulfil,
Or something yet resign.

I find Thee not,
The "Man of Sorrows" midst the throng;
My soul doth long
For one sweet face.
Thine absence is the saddest strain
In all my song:
So death to me were gain.

But 'tis not home;
Its, very ways and tongue are strange;
And oh the change
On change the years
Have brought, (of tempest, cloud, and rain)
In their short range:
Thy discipline of pain.

Tho' exiled here,
By faith I have Thee in my heart,
And naught can part
What God hath joined.
Yet, Lord, I long to be at home,
Where friends ne'er part,
And sorrows ne'er can come.

My heart rebounds,
As when the homesick wanderer nears
The shore, nor fears
His loved to meet;
But eager, as the end draws nigh,
Through joyful tears,
Expectant strains the eye.

Thou wilt not chide
Me Lord, for Thou hast weaned me
From all to Thee.
Thou'st won my love,
And made my home; it is Thy heart.
I'll never be
Content from Thee apart.

H. McD.

A Study in John's Epistles.

John was called "the disciple whom Jesus loved," and perhaps nowhere in the entire Scriptures do we find a more beautiful embodiment of God's truth on the precious theme of love, than in his writings. John 3:16, in relation to the world, and i John 3:i and 16, toward the saints, are illustrations of this.

John has, then, in a certain sense, become a synonym for affection; but, as is often the case in the things of God, this affection has been considered human rather than divine. We must not forget that the two sons of Zebedee were called Boanerges (sons of thunder) by our Lord Himself, which would not suggest anything weakly amiable. As a matter of fact, the apostle of love sets forth its divine, and not its human, characteristics.

Paul is the apostle of righteousness. This theme permeates many of his epistles, and yet when it comes to a subject like the one we are to consider, it is to John's writings, and not Paul's, that we would turn.

The person of the Son of God is distinctively the theme both of his Gospel and the Epistles. Everything is measured in relation to this, as the value is put upon everything in comparison with this.

Let us, then, glean from the Epistles what teaching we can upon our subject.

I. THE TRUE FELLOWSHIP.

"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father and was manifested unto us;) that which we have seen and heard declare we unto you, that ye also may have fellowship with us:and truly our fellowship is with the Father, and with His Son Jesus Christ" (i Jno. 1:1-3).

The eternal life which was with the Father, but which was manifested here, seen and handled as the Word of life, is the basis of all fellowship. It is the knowledge of Him and the Father who hath sent Him, that characterizes eternal life at the present, a life more abundant, as our Lord tells us, because of the divine fulness of the Father and the Son now made known.

Knowing the Son and enjoying holy fellowship with Him and the Father, it is the yearning desire of the apostle to introduce others into this same blessed fellowship and that which characterizes it, light and love, both of which God is. Coming into the light of His holy presence, the precious blood of Christ cleanseth from all sin, and on the basis of a known redemption we enjoy fellowship with the Father and His Son. We are in the sanctuary, partakers of the life which finds its divine expression in the blessed Son of God Himself. Henceforth, everything must be tested by this fellowship. Darkness is seen to be that, in contrast with the light of God's
presence. Evil is judged, whether moral or doctrinal, by the same standard. Truth is that which gives the knowledge of this blessed Person; and error, everything that is not according to it.

2. FALSE TEACHERS.

"Little children, it is the last time; and as ye have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us because they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be manifest that they were not all of us." "Who is a liar but he that denieth that Jesus is the Christ ? He is Antichrist that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son hath the Father also " (i Jno. 2:18, 19, 22, 23).

It will be noticed that it is the little children, not the young men or the fathers, who are warned as to false teachers, showing that the plea, which is often made, that babes in Christ are not to be held accountable for failure to recognize false teachers, is a mistake. It will be noticed also, that these teachers have come in anticipative fulfilment of the prediction of Antichrist. While that wicked one will not be personally developed until the rapture of the Church and the departure of the Holy Spirit with it, yet even now there are many antichrists; that is, embodiments of the mystery of lawlessness which is even now at work. The apostle marks out that which constitutes an antichrist. It is one who denies the Father and the Son; and lest there should be any mistake as to this, he specifies that it is one who denies that Jesus is the Christ, with all that this implies,-His coming in the flesh, His spotlessness, His atoning death, His resurrection, His present place in glory, and future return.

The apostle further specifies that the denial of the Son (whether as the eternal Son of God before all ages, or the Son of God in time, manifested as such "by the Spirit of holiness and resurrection of the dead") means also the denial of the Father. To acknowledge the Son is the only way to have the Father. Thus, it is impossible to separate the two blessed persons of Deity.

How all this strikes at the very root, we need hardly say. There is scarcely a heresy in the past or present (in fact, such a thing would be well nigh impossible) that is not based upon the denial of one or the other of the characteristics which go to make up the Christ of God. A mention of names would hardly make this thought plainer. Wherever the deity or the humanity of the Son of God is denied, His sinlessness, His death, His atoning work, the doom of the ungodly if they reject His atonement, the lost condition of man-we have that character of error which the apostle says marks an antichrist. How many of the systems of the day, unlike the errors of a century ago based largely on infidel reasoning, claim for themselves the authority of the Scriptures ! Therefore it requires that "unction from the Holy One" spoken of in this immediate connection, to discern that which is '' the Spirit of truth, and the spirit of error." We must also notice that this does not refer to what might be called infidelity, which makes no profession of Christianity; but to that which, while bearing the name of Christ, is not true to Him. It refers, thus, to professed Christianity.

3. RIGHTEOUSNESS AND LOVE.

"Whosoever abideth in Him, sinneth not. Whosoever sinneth, hath not seen Him, neither known Him. Little children, let no man deceive you. He that doeth righteousness is righteous even as He is righteous." " In this the children of God are manifest, and the children of the devil. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another." "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother, abideth in death " (i John 3:6, 7, 10, n, 14).

Here is no uncertain sound. The apostle of love has no difficulty in calling things by their right names. He warns against the deception of mere profession. It is the one that doeth righteousness that is righteous. The one who lives in sin is of the devil and partaker of his nature. The one who is born of God is manifested by not sinning. Here the lines are so clear, that, at times, persons have been almost stumbled at what might be called their extreme statements. When we bear in mind that the apostle, dwelling in the atmosphere of the sanctuary where all is light and love, is comparing all things with the infallible standard of Christ and His perfection, we need not be surprised that no mention is made of what is perfectly scriptural in its place,-the two natures in the believer, wandering from God, loss of communion, the dishonoring Him by any of His own. Alas, Scripture, as well as experience, shows us the possibility of these things in a true child of God, but the apostle is not speaking of blemishes upon Christian character, but its full, normal fruits.

It is in this connection that he goes on to speak of love as well as light. One born of God must love his brother, who is also born of God. It is impossible not to do so. Anything else is to be like Cain. To hate one's brother is to be a murderer, and "no murderer hath eternal life abiding in him." How uncompromising, how well nigh harsh are these statements from the apostle of love ! How it shows us that there was no sentimentality in that love ! All was controlled by the presence of God.

4.THE TEST OF FALSE TEACHERS.

"Beloved, believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world. Hereby know ye the Spirit of God:Every spirit that confesseth Jesus Christ come in the flesh is of God:and every spirit that confesseth not Jesus Christ come in the flesh is not of God:and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world." "We are of God:he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error " (i Jno. 4:1-3, 6).

Again the faithfulness of divine love is seen in warning beloved saints not to be imposed upon by those who profess to be prophets of God; "spirits," as they are called here, connecting them with the
Satanic power that energizes them. Every spirit is not to be believed. The test is, Is Christ come in the flesh, confessed ? As we have already seen, this does not mean the mere fact of incarnation, though it includes that; but covers all that relates to the person and work of our Lord. Here we have a touchstone which will detect the false and the true – "What think ye of Christ ? " by which one stands or falls. If He is not fully confessed, as we have already been seeing, we are in the presence of a spirit of antichrist. The apostle specifies further in this connection:" We are of God." Doubtless, the apostles themselves are here first of all referred to. " He that is of God heareth us," that is, hears the revelation given by the Holy Ghost through the apostles. "He that is not of God heareth not us." Here, then, we have the test of truth and error. Let it be noticed that we are bound to try the spirits. So far from it being true that we are to take every man upon his profession, as is frequently said, we are bound to do the very opposite. It is sometimes said we should receive all against whom we know nothing. As a matter of fact, we should receive none of whom we do not know positively that they bring the full doctrine of Christ.

'' Thou hast tried them which say they are apostles and are not, and hast found them liars" is said with approval of Ephesus :and the apostle Paul goes further yet in the epistle to the Galatians, where he says:'' Though we or an angel from heaven preach any other gospel than that ye have heard, let him be accursed." Here, then, we have found that the apostle of love has not closed his eyes to the condition of evil all about him. On the contrary, his knowledge of Jesus Christ come in the flesh has enabled him to test everything which is not according to this, and to be exceedingly jealous for the priceless possession entrusted to him and to us. Everything that is not this, is not of God. We shall see in a little while what is to be done with it.

(Concluded in next number.)

"Absolute consecration to Jesus is the strongest bond between human hearts. It strips them of self, and they have but one soul in thought, intent and settled purpose, because they have only one object." J. N. D.

(Col. 1:15-18.)

(Continued from page 74.)

We pass on now to His second title, " First-born from among the dead." This brings in a different line of truth. It brings, first, the thought of His death, which is the prime consideration in such a connection. But, of course, we cannot think of His death and not bring in all that is connected with it. We must consider what death means in relation to the creature. Introduced with man's fall, we know it as part of the judgment he fell into because of sin. It is therefore the judicial means in God's hands for the removal of the creature from the scene of his re-rebellion and wickedness, and it is the introduction into that unending sphere of existence, the character of which is governed by the course and conduct followed before the removal of the responsible creature from the place he occupied."By one man sin entered the world and death by sin, and so death passed upon all men, for that all have sinned."We understand then that the wages of sin is death and that it is appointed unto men once to die, but after death the judgment. This is the inevitable result for the creature, who remains in his fallen condition. Death in this way is a real mercy from God to ruined men. For have they not fallen and filled the world with all the sorrow and pain of sin, with all its bitter fruits and suffering? What, if they were allowed to live on and on without death's hand to smite? Can we comprehend what this scene would develop into, and the awful character it would assume? Words would fail to describe it. How well God knew all this and brought in, therefore, that judicial removal of man by death. It means removal into judgment for them from which there is no escape, but which is eternal. Is it interposed that such a thought is against the character of God and His love for the creature? It is not. Does not the man who dies a sinner remain that eternally in the condition into which he passes? And. this being so, can judgment, which was his rightful due as a sinful man, be anything less than eternal since he remains in the character of a sinner for eternity? The holiness of God's character could allow of nothing less. But the judgment is not only the due of sin, but of necessity also the means of restraining it.

Death and judgment after it bring in of necessity resurrection after death for judgment, and the man
must be raised up to receive the execution upon himself of the sentence of his condemnation.

To be the first-born one, therefore,, from among those who are under the sentence of death and under judgment, it would necessitate an absolute passing beyond the ultimate end of which death speaks, and the reception of a new life as new born beyond all the power of death and what it is the judicial entrance into-eternal judgment. The one doing this for the first time is, the First-born from among the dead. It is plain that no mere creature could arrive at this position of blessedness, because death removing him as such, judgment awaits and his doom is fixed. We are told, therefore, that Christ is the First-born from among the dead. This implies that He passed through death and judgment and reached the other side, as it were, with a life beyond all touch of death and its consequences. This required Him to be in the creature's place to which death and judgment attached. Has not He, who being in the form of God, counted equality with Him a thing not to be grasped at, taken upon Himself the form of a servant, taken His place in the likeness of man, and having been found in fashion as a man, humbled Himself, becoming obedient even unto death? A man then He was, and that in all the full meaning which this implies. He grew in wisdom and stature. He could be weary at times and sleep. He would weep with the sorrowing, and be grieved in His spirit, while He could rejoice also in season. All perfect in their exhibition in Him as in no other, but nevertheless showing how truly man He was, preeminently therefore the Son of man, a title in itself which implies creaturehood.

Sonship always implies likeness to him with whom this relationship is connected, and to be a son of man means to be in the likeness of man. But Christ is not a son but the Son, the One who above all others is in the likeness of man because according to God's mind. What then is man properly? I do not mean as fallen, for he is not that properly, but as a creature of God ? He was created in the image of God, and that image should have been manifested in him and his associates. A son of man is one in whom this likeness is reproduced. But man has fallen, the image is broken, its character marred, and God is not manifested by that which He had made in His own image. Therefore Christ as a man among men is the Son of man, because in Him we find the likeness of man, fully and perfectly developed and exhibited. The image of God how perfectly it showed itself in Him, and how the relationship, which this existed was fully manifested to the praise of God and also to the vindication of His work in making man in His likeness, and the perfect fulfilment of His purpose in so doing.

But how then, since He was so perfect, can death and ensuing judgment which He must pass through and beyond to be First-born from the dead, attach to Him? Death and judgment were the fruits of man's fall. But Christ was the perfect expression as a man of God's purpose, without taint of sin, perfect in His every part. The shadow of the fall had never been thrown on Him. He was the unique Man in Himself, the embodiment of the thought of the Creator.

Here comes in the blessed truth that meets the need of the creature in his ruin. Can we think of Him as coming into this world simply to be a justification of God's creation ? Surely this would only add to the condemnation of the creature. Man had ruined himself and ..come tinder judgment, because God is light and cannot look upon sin. But God is love, and He will not, if it be possible, execute the sentence of eternal doom upon him. So we have a note of deliverance and promised victory at the very beginning. The woman's seed is to bruise the serpent's head. And this develops and expands as the ages roll on, voicing the one essential truth, in all type and shadow, of the deliverance first promised.

The reason for all this is plain. We have said that death and ensuing judgment are the creature's portion as fallen, and God cannot in one iota abate the holiness which claims this as the righteous judgment of sin; and therefore if the creature is to be delivered, these must be born and endured to the full. Then His love can flow in an unobstructed channel of endless blessing. Who then shall meet this requirement and bring deliverance to the creature ? One under the ban of them never can. It must be one who nevertheless is a creature, and yet beyond their power or applicability to him. Who has ever occupied this position but the peerless Son of man, alone qualified to be the Substitute for fallen creatures and bear what was their due because of sin?

Will He take this place ? He had claim upon life beyond all reach of death and judgment because of His own perfection. Will He be the Substitute for those who have forfeited all claim to such a life ? He is the only one that can be; if He will not, there is no hope. Thanks be to His all worthy Name, that when the agonizing anticipation of what this meant for Him was upon His soul, He said:"Not My will but Thine be done."And God's will was for the blessing of His creatures, and the endurance by Him of death and judgment was the only possible way to accomplish it.

We know Him thus as having been made an offering for sin, the load of our sins borne in His own body on the tree, making in this way full and perfect atonement for sin, effecting propitiation, that is the appeasal of God's righteous wrath, and as a result, accomplishing reconciliation between God and His rebel creatures, and insuring all the blessing of His hand being bestowed upon them.

The glorious witness to all this is in resurrection. He was raised up by the glory of the Father. The glory He had so wonderfully served demanded the exaltation of the servant, and so, He having made purification of sins, sat down at the right hand of the Majesty on high. But in this very resurrection, the passing beyond death and judgment, He is the Firstborn from among the dead. He has come out the triumphant Victor over all, and the only One having rightful title to life eternal beyond the power of death and judgment, the necessity of bearing which devolves on every creature, but which now He has borne for them, if they will receive the provision thus made. J. B. Jr.

(To be continued.)

THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 61.)

The lot declares that Saul, the son of Kish, is the appointed man. But he is nowhere to be found. Flesh-like, he hides himself when he ought to be present and obtrudes himself when he should be out of sight. Self-depreciation is a very different thing from true lowliness of spirit. As the poet says; Satan's "darling sin is the pride which apes humility." He had already spoken to Samuel of his tribe being the smallest in Israel and his family the least in that tribe. All this had been overruled by the prophet who had anointed him. He had already received the assurance that he was the appointed king. God Himself had spoken to him through the signs that we have been looking at, and in the spirit of prophecy which had indeed also fallen upon himself. Why, then, this feigned modesty, this shrinking from the gaze of his subjects? Does it not indicate one who is not truly in the presence of God? For when in His presence, man is rightly accounted of. The fear of man indicates the lack of the fear of God, and "bringeth a snare." In God's presence, the lowliest can face the mightiest unflinchingly. Hear the faithful witnesses refusing to obey the command of king Nebuchadnezzar. There is no hiding there:

'' We are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; but if not, be it known unto thee, O king, that we will not serve thy gods nor worship the golden image which thou hast setup" (Dan. 3:16-18).

But even if this shrinking from the people did not indicate the extreme of fear, it yet showed a self-occupation which' is utterly incompatible with the true spirit of rule. Saul indeed does not appear to advantage here, and we get a glimpse of his character as he hides amongst the baggage, which bodes ill for himself and the people.

Indeed it is the Lord Himself who must go further in this patient care for a perverse people and tell them what has become of their king. The baggage seems a strange place in which to look for royalty; not much dignity about that, and one can almost imagine the ludicrousness of the scene. No wonder that carnal men ask, a little later on, How shall this man save us? He was indeed a part of the baggage and an illustration of the old Latin word for that, " an impediment," no help, but a hindrance to those whom he should lead on to victory.

But he at least appears better than his people. Judged according to .the appearance, he is "every inch a king," head and shoulders above all the rest, one to whom they could look up and in whom they could boast, and if fleshly strength were to count, one who was more than a match for any who would dare dispute his right and title to the place. Do we not all know something of this stateliness of the flesh when it stands in full length before us? Hear another son of Benjamin describing how he stood head and shoulders above his countrymen:"If any other man thinketh he hath whereof he might trust in the flesh, I more:circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the Church; touching the righteousness which is in the law, blameless" (Phil. 3:4-6). I "profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers" (Gal. 1:14).

Here is another Saul, a king amongst men, too; but, ah how all this shrivels up under the eye of divine holiness and love; in the very noontide of his carnal greatness, he beholds One who had been crucified but now was glorified, and as he catches sight of that glorious Object on high, from the dust he can declare for the remainder of his life:"What things were gain to me, those I counted loss for Christ." Would that we ever remembered this when tempted to glory in our flesh, or measure ourselves by ourselves and compare ourselves among ourselves!

Paul was ashamed even to speak of the work of Christ in and through him, save as it was needed to deliver the poor Corinthians who were, like the Israel we are examining, tempted to judge according to the flesh. The only man in whom he could glory was the man in Christ, and well he knew that man was "not I, but Christ." "I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me " (Gal. 2:20).

However, there is none of this knowledge of the flesh, even in an Old Testament measure, amongst the people. They compare their king with themselves. He is better than they are, Head and shoulders above them, and exultantly they shout aloud:" Long live the king! " They have found their man. How that cry has re-echoed down the centuries ever since! King after king has been brought into view over great or small nations, and when he is seen, his prowess, his knowledge, his ability, in some sense has been recognized as above the average; at least his position has put him upon a pedestal, and "Long live the king!" has been the people's acclaim!

But faith can detect the wail in this exultation, and the unconscious yearning for One who is indeed the true King, One who is not to be compared with the sons of men, surely not head and shoulders above them; One who took His place as Servant to the lowest, humbled even unto death, the death of the cross, and who now in His exaltation is far above all principality and power and might and dominion and every name that is named. Who could compare himself with the King, even to acknowledge His superiority? No, "my beloved is One," "the chief-est among ten thousand;" "yea, He is altogether lovely."

" The shout of a king is in her "; but in this shout there is the echo of that other shout when the Ark was brought out to the camp of Israel and they supposed that God was going to link His holy name with their unrighteousness and give them victory over the Philistines. As we saw, He would rather let His glory be carried captive into the enemy's land then dishonor His name among His people. This shout is like that. We yet wait for the true shout of a King, but it will come, thank God, for Israel and for this poor, groaning earth; the time when all creation shall burst forth in the shout. "With trumpets and sound of a cornet make a joyful noise before the Lord, the King. Let the sea roar and the fulness thereof; the world and they that dwell therein. Let the floods clap their hands; let the hills be joyful together before the Lord, for He cometh to judge the earth. With righteousness shall He judge the world."

The scene, however, is not allowed to close with mere enthusiasm. This is not checked; but "the manner of the kingdom" is described, God's will still impressed upon them, if they will but hear it, together no doubt with His warning which we have been considering. All is written in a book, to leave them without excuse, to be there, too, no doubt, for reference, should penitence or faith ever turn to it, a proof of God's faithful care, though His heart was grieved and wounded at the treatment He had received from those He had fed from His hand for so long. The book is laid up before the Lord. Surely it is there yet. He has not forgotten. He never can forget. In His own patience He still waits, and the time is coming when all will be gone over with them and they shall acknowledge, with shame, their own folly as well as His love and faithfulness.

We, too, have the book of the Lord in which His faithful testimony as to the unprofitableness of the flesh is hilly recorded. This He never forgets, and oh, may we remember always that God has put a mark upon it even as He did upon Cain, and may we shrink from every form of that exaltation of the natural man, "hating even the garments spotted by the flesh."

Saul again retires for the time, into private life. The second stage has been reached, the first being his private anointing. Still, however, opportunity must be afforded for him to make good practically that which has been publicly declared. A band of young men are touched by the hand of God and follow Saul. Many yet, however, are skeptical and ask how such an one could save them out of the hand of their enemies. The king is still despised by many of his people. There is none of the honor paid to him, no presents brought to him which would show he is enthroned in their hearts. He, however, is impressed, for a time at least, by the solemnity of all that he had been passing through, and makes no attempt to vaunt himself or claim a place which was not willingly accorded to him. He holds his peace and waits a suited time. Had he continued to do this, a different history would follow.

(To be continued.)

Our readers will have long since missed this familiar department of our little paper. Illness and other unavoidable reasons caused its temporary discontinuance, but we had no thought of allowing it to lapse or indeed to remain so long absent from our pages. We will be very happy if oar friends will again send questions for this department. We have already several on hand, which, with the Lord's help, we will seek to answer from time to time.

QUES. 1.-"What is meant by God's repenting? Can it ever be truly said that He does so? "

Ans.-"God is not a man that He should repent" is unquestionable true. "The gifts and calling of God are without repentance." Both of these quotations refer to His ways with Israel. Balaam was willing enough to curse the people in answer to the demand of Balak, king of Moab, but he was face to face with the unrepenting purpose of God. These were the people of His choice. He had appointed them for blessing; He had brought them out of their Bondage, was bringing them into their inheritance and would eventually fulfil every promise which He had made. How long those promises have been in abeyance, the whole intervening history will declare. The people are still unblest. In a certain sense the very desire of Balak, king of Moab, seems to have been accomplished, for apparently the curse of God rests upon them, and yet we know this is but temporary. He that scattered Israel will gather aim, and the later prophecies of poor Balaam will be fulfilled to :he letter in connection, too, with that "Star" which shall rise out )f Jacob.

This is but one illustration of the fact that God is unchanging in His purposes. We need hardly refer to another use of the word 'repent;" the one which must ever apply to us, where it means a judgment of that which has been contrary to God, a judgment of will and of that which is the root of all evil, the heart from which t springs. It would be blasphemy, of course, to think of God's repenting in this sense.

But there is a scriptural use of this term. God is said to have repented that He had made man. He also repented of His thought 😮 destroy Israel for the golden calf apostasy, and when the men of Nineveh repented, the Lord also repented of His purpose. But all these uses of the term are manifestly to bring within the range of our comprehension that which otherwise would remain above it. God’s's counsel and purpose had never changed, but His manifest action with regard to man was altered by certain results. So far is mere creation is concerned, it has been a complete failure. We can understand how complete, when God, to use our language, expresses regret that He ever made it. We know that back of this is the eternal purpose in Christ and the new creation, which rests solidly, not upon the first man, but the Second. It is this which will explain all similar passages. God is using language from our point of view, looking at outward events rather than His own secret purposes. This will really suffice to any one who will patiently take up all the references and apply the principle that we have been speaking of.

We hope to read during the present month, the Lord enabling, the book of Deuteronomy. This will serve, in some sense, as a substitute for the books of Exodus, Leviticus, and Numbers, read last year, while, of course, it is by no means a mere repetition. Its name in the Greek means, literally, "a second law;" that is, a repetition of the law, and this roughly describes its contents ; but God never makes mere repetitions. Even when apparently they are, there is a special object in view. Deuteronomy, however, is very far from being this. Its position in connection with the other books will best give us the general thought of the book.

The people have finished their forty years' wanderings in the wilderness. Numbers brought them to the borders of the land. The wilderness is all behind them. The land of promise is before. The generation which had come out of Egypt, all at least who had reached the years of responsibility, had fallen in the wilderness, except Caleb and Joshua, beautiful types of that whole-hearted devotedness to God in the power of the Holy Ghost which alone brings us unwearied through the trials of our desert journey. In one sense, of course, this weeding out of the generation which was distinguished by their unbelief and hardness of heart would be an advantage. Here was a nation which knew nothing practically of the corruptions and bondage of Egypt, which had been nurtured in the desert to a measure of hardiness and dependence upon God. Time and time again had they proven His goodness in their journey, His sufficiency when all around them seemed, as it really was, a barren waste. The manna and the flowing water were witness that the God who had brought them hitherto, and sustained them with food and drink, would now make good His promise to Abraham of old, repeated to the people in Egypt, and ofttimes alluded to through their desert wanderings. He who had brought them out would bring them in.

But because of the very fact that they were a young nation, without the later history of failure and unbelief of their fathers; without, too, the experience and self-knowledge gained through these humiliating histories, they needed to be reminded afresh of the lessons to be learned from the wilderness.

Thus Moses, as a closing ministry, is permitted to review their past history and glean its lessons for their instruction, pressing upon them present obedience. The law, too, is gone into afresh, and, as is always the case when the Spirit of God reiterates, fresh adaptations are made to new circumstances and conditions which had not existed at the beginning. A striking illustration of this is seen in the sermon on the mount, where our Lord, so far from repealing, emphasizes the law, but with those divine modifications and additions which, while not contradicting, bring in new light and motives. Of this Deuteronomy also affords full illustration.

But the book is not occupied with retrospect alone. After having looked at the past, the eye having traced the whole weary way through those forty years of wanderings in the wilderness, having impressed upon them afresh the necessity of obedience to God, the prophet, as it were, from the height of Pisgah, surveys the future for the people, looking forward into the land of their inheritance, and with the light of the past, giving warning, exhortation and distinct prediction as to what will take place in the future.

We have thus really seen the three main divisions of the book. They relate to the past, the present, and the future. More accurately speaking, they have been given as follows:

Division 1 (chapters 1:-4:43). The review of the past, in view of God's dealing in righteousness and grace as a motive for the obedience of love.

Div. 2 (chaps, 4:44-30:). The law restated, expounded and amplified, with a view to the land.

Div. 3 (chaps, 31:-34:). The outlook into the future, Moses' warning song, final blessing of the tribes, and peaceful death.

Glancing at some of the chapters, we find that the first goes back to Horeb, where they received the law, and dwells upon the journey from there to Kadesh Barnea, where the people turn back in unbelief after having sent the spies into the land, refusing to go up. In fact, there was practical apostasy from God here, and but for His merciful interposition they would have turned back into Egypt. Here they brought upon themselves the sentence of exclusion, individually, from the land. Their children, for whose safety they pretended to café so much, would be brought through all the wilderness, and inherit that from which unbelief excluded them:"They could not enter in because of unbelief."

Chap. 2:shows how they had not been permitted to take any of the territory of their kinsmen according to the flesh, either Moab or Edom, and when the way through their territory was opposed by these, Israel was obliged to go around, rather than provoke hostility by going through. The same was true of the children of Ammon ; but with the Amorites and their king Sihon no such restriction was made, and they conquered him when he opposed them, and possessed his territory. We avoid the flesh, rather than fight with it.

Chap. 3:continues the narrative of the possession of the land east of Jordan, and the overthrow of its inhabitants. A pathetic account is given also of Moses' plea to enter the land. He had a foretaste of what God was going to do, and longed, as he had brought the people out of Egypt and through all their long journey to enjoy at last the fruits of it all in peace ; but alas, one sin prevented this, and shut him out of the earthly inheritance- solemn type of how one sin, were it possible to think of it being unatoned for, and if our title to heaven depended upon our faithfulness, would shut us out of the eternal mansions. Typical reasons also are evident why Joshua, rather than Moses, should lead the people into the land. He is a type of Christ in us by the Holy Ghost, who leads us into the enjoyment of that inheritance which is ours in the heavenly places.

Chap. 4:presses upon the people their responsibility to be obedient to such a God as this.

Chap. 5:repeats the Ten Commandments.

Chap. 6:shows that the law is to be diligently obeyed, and to control every circumstance of the life.

Chap. 7:forbids intercourse with the nations of the land. They are to be relentlessly exterminated. How good would it have been for the people had they literally obeyed this command! Their subsequent history furnishes sorrowful evidence of this.
Chap. 8:again presses upon them the responsibility to cleave unto God in true-hearted obedience by all the wilderness way and all the fulness of blessing in the land. Thus looking backward and forward, everything plead with them to obey the Lord.

Chaps, 9:and 10:recount the various acts of rebellion on the part of the people in order that they may be truly humbled.

Chap. 11:again looks at the miracles and acts of the Lord in the past, and promises special blessing upon them in the land, fruitfulness and prosperity, if they obey. The blessing and curse are set before them, and when they come into the land they are to proclaim it from mounts Ebal and Gerizim.

Chap. 12:and the succeeding ones go more minutely into the details of the law. Idolatry is to be shunned. The place of the Lord's choice is to be the center of their worship. Thither are they to bring all their sacrifices and peace offerings.

Chap. 13:is devoted to special warning against idolatry. They are relentlessly to destroy all who would seduce, or any who would connive at that which taught departure from God. The corporate responsibility of a city is seen which has yielded to the seductions of any evil men in the midst.

Chap. 14:speaks of clean and unclean foods.

Chap. 15:treats of the seventh year of release, also of God's right in the first-born of everything.

Chap. 16:provides for the three great yearly feasts- the passover, Pentecost, and tabernacles.

Chap. 17:again speaks of the danger of idolatry, then of the priestly position to decide difficult cases, and lastly looks forward to the time which was reached later on, when the people would choose a king.

Chap. 18:provides for the support of the priests and Levites; warns against the false prophet; predicts the coming of the True, Christ Himself.

Chap. 19:refers to the cities of refuge and the course of action in judicial cases.

Chap. 20:gives rules of battle and warfare.

Chap. 21:gives a glimpse of the nation's responsibility in the death of Christ at its opening, and another allusion to His being made a curse for us at its close.

Chaps, 22:-25:are filled with legal re-enactments, applications and restrictions, most instructive and profitable for study.

Chap. 26:speaks of the basket of first-fruits.

Chaps, 27:and 28:speak of the blessings and curses to be pronounced upon mounts Ebal and Gerizim in the land. It is most significant that the curses are dwelt upon at length; the blessings spoken of in a more secondary way, as though the Spirit of God would recognize that which would take place later on. Alas, under the legal covenant, whether given at Sinai or renewed as here, there could be nothing but curses, for "the law worketh wrath."

Chaps, 29:and 30:are, as we might say, the closing appeal of this part of the book, the outpouring of the heart of the lawgiver, and of the Spirit of God through him, in yearning and warning over this beloved but stiff-necked people.

The closing division of the book, as we said, is more prophetic. Moses resigns the charge to Joshua. The law of God is delivered to the priests, and God foretells the disobedience of the people after the death of Moses.

Chap. 32:is the song which is to witness against the people. It is in striking contrast with the song of Ex. 15:That was unmingled triumph in view of God's victory in the past and of what He was going to do in the future. This, while God is over all, is devoted to warnings and a reminder of their evil hearts. Most blessed is it to see at the close recovery and restoration of the people. This final promise is not yet fulfilled, but is quoted by the apostle in the eleventh chapter of Romans as proof that God's people are yet beloved for the fathers' sakes.

In Chap. 33:we have the blessing of the tribes, which again looks forward to the Millennium. Many a weary century of Israel's history intervenes between the' giving of these blessings and their accomplishment.

In Chap. 34:we have briefly and beautifully the account of the departure of this faithful servant into the better portion which God had reserved for him. He is not permitted to enter the earthly inheritance, which is a witness of the righteousness of divine government; but he is spared as well the sorrow of seeing the people turning from the God who had loved and done so much for them. He passes into heaven. No one knows the place of his burial. He appeared in company with Elias upon the holy mount at the transfiguration of our Lord. There all his thoughts and words were not of Israel's glory, but of Him who, as the true Servant of God, was alone worthy, and through whom also blessing at last would come upon that beloved people whom he had vainly sought to keep in the straight and narrow way.

In these days of hurry and bustle, we find ourselves face to face with a terrible danger; and it is this-no time to be alone with God. The world in these last days is running fast; we live in what is called "the age of progress,"and "you know we must keep pace with the times." So the world says. But this spirit of the world has not confined itself to the world. It is, alas, to be found among the saints of God. And what is the result? The result is-no time to be alone with God; and this is immediately followed by no inclination to be alone with God. And what next? Surely the question does not need an answer. Can there be any condition more deplorable than the condition of a child of God who has no inclination to be alone with his Father?

Nowadays how many of God's dear children have picked up the "spirit of the age;" and how many Christians are pushed into service for God, or thrust themselves into it, who have had no "apprenticeship "-no desert training; they have taken a terrible "short-cut" into the front of the battle; for that "short-cut" has cutoff entirely "the school of God!" How different from what meets our eye in the pages of our Father's Book. If it be an Abraham we look at, we find him sweetly communing with his God, far away yonder in the plains of Mamre, sitting in his tent door in the heat of the day (Gen. 18:i); while his worldly nephew is keeping pace with the spirit of the age in ungodly Sodom. If it is a Joseph, we find him at least two full years in God's school-although it were Egypt's dungeon-before he stepped up to teach her senators wisdom (Psa. 105:22), and "save much people alive" (Gen. 1. 20). If it is a Moses, we find him at God's school in the back side of the desert (Ex. 3:i); and then, but not till then, he appears publicly as the deliverer of the people of God. If it is a David, the wilderness for him is the school of God. There he slays the lion and the bear (i Sam. 17:34-36), when no human eye was near. He gets the victory alone with God. Fresh from God's school, he steps before the thousands of Israel; and while all Israel follows Saul, the people's man " trembling," there is one there who trembles not; and he is the one who has been at God's school in the wilderness alone with Himself. Surely little wonder, then, that the Lord wrought a great victory in Israel that day! We might multiply instances from the Book of God. We might tell of an Elijah, a bold witness for God, who was longer alone with his God than standing in the place of public testimony; and who found the solitude of cheereth (i Kings 17:3) and the quiet seclusion of Zarephath (i Kings 17:9) a needed training before he delivered the messages of God. We might tell of a John the Baptist who was in the deserts till the day of his showing unto Israel (Luke 1:80)-of the great apostle Paul, whose journey to Arabia seems to have been for no other purpose than to be at God's school in the desert (Gal. 1:17). But from the instances we have already pointed out, nothing can be clearer than this, that if you and I are to be of any use to God down here-if we would glorify Him on the earth-we must have time to be alone with Him. Whoever or whatever is put off, God must not be put off. We must have time- every one of us, "gifted" or not "gifted"-we must have time to be alone with God. It is in the closet that the "lions" and the "bears" must be slain. It is in the secret presence of God, with no one near but Him, that the spiritual Agags must be brought out and hewn in pieces before the Lord in Gilgal (i Sam. 15:33). Then, when we appear before our brethren or the world, we shall find ours to be the "strong confidence" which is the portion of all who have to do with God in secret. And the "Goliaths" shall be slain; no doubt of that. And God's work shall be done; no doubt of that either. We need not fear that God will not use us. It is only by being in God's school that He can use us-not perhaps in the dazzling way that the world and many Christians admire; but in His own way-in a way that shall most honor Him.
But the Lord makes all these things clear to us, while alone with Himself. It is only then we really do God's work-it is only then we do it in God's way-it is only then we do the very things God has fitted us for, and at the very time appointed of the Father. What secrets we get from the Lord alone with Himself! And if we care not for the secret of His presence, what cares He for all our boasted service? It is ourselves He wants, and it is only service flowing out of the joy of His presence that is worthy of the name. It is only such service that shall stand the fire of the judgment-seat, and bring joy in the day of Christ that we have not run in vain, nor labored in vain.

May each one of us have an open ear to the Master's voice when He says to us, "Come ye yourselves apart into a desert place," remembering that though He were the Son of the Father, we find Him time after time departing "into a solitary place," and there praying, although in doing so He had to get up a "great while before day." The faithful witness Himself, as well as His faithful and trusted servants in every age, required a desert experience- a wilderness teaching alone with God;_ and, beloved, so do we. (Selected.)

(Col. 1:15-18.)

There are two titles here given to Christ; first I of all "the First-born of all creation." This implies His being part of that creation. The word in the original suggests supremacy and superiority, in the place of which it is spoken. There is no thought of primacy of birth, in point of time, which would be unholy. We would have to think of Christ as being born as a creature at some time prior to the remainder of the creation, so that He might have this title. We know Him as becoming part of creation in incarnation, but why should He by this be entitled to the title of supremacy and superiority of First-born, coming as He did so many thousands of years after the beginning of creation?

Here comes in every title of His deity. Surely if the Creator takes up creaturehood, He is, as such, by virtue of what He is in His essential being, the First-born of all creation, remaining as He does the Creator with the creaturehood added, which He has been pleased to take up. He is none the less the Creator because of becoming a creature, and therefore none the less controls the whole scene than when it was His footstool as a divine being, not linked with humanity on the throne of glory. By virtue of this very fact, if such an One be pleased to take the creature-place in creation He has become its glorious First-born. He obtains in this way the birth-right to which are attached heirship and all the promises, and having secured them to Himself, He is going on to perform a work by which He will bring into the inheritance and its blessings those who had forfeited every claim to it because of sin. He thus takes the place in which He is able to fulfil His appointment as Heir of all things. The place of foremost and standing first is His by right.

Of course that He is the Creator, Scripture very plainly declares. By Him were all things created (Col. 1:16; i Cor. 8:6; Heb. 1:2, 3; John 1:3). And this in itself is the strongest affirmation of His deity. Who else but one absolutely divine could call the universe into being? And we readily understand that He is therefore before all things, and necessarily so, if by Him the all things were created. And this being so we are enabled to understand how it is that all things subsist together by Him. He is not only in this way the One whose power characterizes and pervades the whole creation, but He is also the end for which it was created, Himself and His glory the objects in view all the way through. In this way He is the glorious Alpha and Omega of all, the First and the Last, the "Self-existing One." The Jehovah of the Old Testament is the Jesus of the New in the light of perfect manifestation, and so He declares Himself to the unbelieving Jews, "before Abraham was I AM."

In connection with this eternity of being we have the title of "the Word " given to Him. "In the beginning was the Word " (go back as far as you please to mark the commencement of things, the Word is there) "and the Word was with God," His Fellow in everlasting communion with Him. "And the Word was God," His equal and a divine person. "The same was in the beginning with God." Ever with Him and in perfect fellowship.

He is therefore the image of the invisible God. These are characters essentially connected with Him as the Word, which means not merely the expression of thought but the very thought itself. He is Himself the thought filling God's mind, and also the divine expression of it. That in which first of all He has given expression is creation, and so we are told of Him as the Word that "all things received being through Him, and without Him not one thing received being which has received being" (J. N. D.). In creation then He speaks to us. How full of meaning and of the expression of Himself we may rightly expect to find the work of His hands. For what is done must in some sort declare the One who has done it, and thus be a telling out of His character. Nature is thus full of parables concerning Him. How often the Lord used natural symbols to tell out the spiritual is evidence enough.

But this is not the only way in which His voice is . to be heard. '' In Him was life, and the life was the light of men." Life in Him, who has been declared the eternal Word, can only be eternal life. '' And this life the light of men," which brings in the thought of its manifestation, that it might be this light; so the apostle speaks of "that eternal life which was with the Father and was manifested unto us," the Word becoming flesh and tabernacling among men. Thus we see Him as the Revealer, and all that is revealed embodied in Himself fully. This carries us along to the relationship of the Word in the Godhead, which John gives us here, that of the only-begotten Son, which expresses the fact to us that He has a divine nature peculiar to Himself, and which cannot be communicated to another. It is that which signifies the divine relationship which He has with the Father, unique and not transmittable. Who then so fitted to declare the Father?

This marks Him out as the eternal Son. He was this in the past eternity, for as the Only-begotten He came forth from the Father (i John 4:9, 10). His character as the Word is what He is in His essential being as a distinct divine person, but the relationship He is in is a different question. It is put in connection with Him becoming flesh. "The Word became flesh and tabernacled among us, and we beheld His glory, the glory of an only begotten with a Father full of grace and truth;" and a little farther on, "No one has seen God at any time, the only begotten Son, who is in the bosom of the Father, He hath declared Him." And this thought in connection with Him being the Word is remarkably expressed for us in Hebrews, first chapter, "God . . . has spoken to us in [the person of the] Son " (J. N. D.). Yon will notice that the words "the person of the" are bracketed and are not in the original, which really reads "spoken to us in Son." The preposition here used denotes fixed position and instrumentality. God Himself it is who speaks, but as in the fixed position, if we may so speak, of being the Son, not as the Father, nor in the personality of the Father, nor as the Holy Spirit using some instrument, but as being God in a divine person, and that person the Son. But we find also the Son the instrument by which the word was spoken. This, of course, was in incarnation, so that He is truly the One who has declared the Father, as we have quoted from John. Here we have remarkably linked together, that He is the Word, who is God, so that it can be truly said that God has spoken to us in the person of the Son. It is God who has spoken but as in the position of Son, so that we rightly say the Son is God. Thus He is the Word, the Revealer, but He is also the vehicle of this speech. Not only the One who has spoken but in Himself also what was spoken, its substance and expression. He is then omnipotent, omnipresent and omniscient, essential attributes of His deity.
J. B. Jr.

(To be continued.)

(1 Cor. 6:19, 20.)

Bought with a price "-so very great-
Jesus alone could pay,
My ransom from the dreadful guilt,
And take my sins away.
(Heb. 9:26.)

His precious blood, the awful price,
For me He freely gave :
And dare I doubt His tender love,
Or willing power to save?
(Rom. 8:35.)

He sought me, wandering far from God,
And took me by the hand
To lead me forth from endless woe,
Into the glory land.
(Eph. 2:13; Psalm 73:23, 24.)

So deep a debtor to His blood,
No wonder He should be
Most precious to my ransomed soul,
Now, and eternally.
(1 Pet. 2:7.)

But I!-ah, canst thou care for such-
So worthless, wayward, cold,
So slow of heart to apprehend
Thy love, and grace untold ?
(Mark 14:66-72; John 13:1.)

Can I be loved, and prized, by Thee?
Speak, Lord, oh, can it be? .
"Yes,-in proportion to the price
Which I have paid for thee."
(Zephaniah 3:17; Kev. 1:5.)

Then, Jesus, Lord, with joy I yield
Myself, my all, to Thee,
For Thou hast loved me unto death,
And given Thyself for me.
(Gal. 2:20.)
C. E. B.

So truly is eternal life the portion of all believers that the apostle John writes, "These things have I written to you that ye may know that ye have eternal life; [you] who believe on the name of the Son of God " (i John 5:13).

DIFFERENT LINES OF TRUTH CONSIDERED.

The truth of salvation is presented in different ways or lines in the doctrine of the New Testament, and in the types of the Old.

The Epistles to the Romans, Colossians and Ephesians answer to the types in Israel's journey from Egypt to Canaan. The Epistle to the Hebrews unfolds typical teachings of the Tabernacle; and the brazen serpent, and the record that all who looked upon it lived, is explained in the Gospel of John.

In the first line of truth we see how we are delivered out of the world, and given a place or standing in Christ in heavenly places, taken out of one country into another. This is clearly what is presented in the epistles to the Romans, Colossians and Ephesians; while in the types of the Tabernacle, unfolded in the Epistle to the Hebrews, the way is made known how a people laden with sins can be – that is have been – sanctified, and perfected by the Cross, so as to be able to enter into the very presence of God.

But in the brazen serpent type, as whosoever looked lived, so in John's record it is declared that "whosoever believeth on Him should not perish but have everlasting life " (John 3:16). Therefore to say that the brazen serpent type teaches something we have to attain to (as for example Rom. 8:2, 3) is surely a serious misapprehension. Is it not plainly what all who are born of God possess – eternal life, that is set before us?

Are not all believers in Canaan, typically heavenly places in Christ?" (Eph. 1:2) And have we not all access to God, in the holiest? (Heb. 10:19) And do not all possess eternal life (John 3:16 and 5:24)-"life through a look at the crucified One" as well said in the hymn ? To teach that what is a common and infinitely precious possession of all God's children is a stage in the soul's growth, or something not actually possessed, is to cast a shadow upon free grace. One is reminded of the word to the Galatians "he that troubleth you shall bear his judgment, whosoever he be."

The Lord in mercy deliver souls from bondage to this teaching. "This persuasion cometh not of Him that calleth you."

God's children have been, and still need to be, warned against this system of error.

In the same way:"Be ye reconciled to God" (2 Cor. 5:) is said to be an exhortation to Christians -in face of the truth that "when we were enemies we were reconciled to God by the death of His Son " (Rom. 5:10). And, "fellowship with the Father and with His Son Jesus Christ" of i John 1:, is by this teaching confined to the apostles! whereas the same scripture tells us that what the apostles had seen and heard of the Word of life-Christ, the eternal life- was declared unto us by them, that we might have fellowship with them and so "our fellowship is with the Father and with His Son." And, it is added, "these things write we unto you that your joy may be full,"-and Satan would rob us of this fulness of joy. Shall we be led captive by him? When the possession of eternal life is denied we need not be surprised that "our fellowship" with the Father and the Son should be denied also.
These two denials of blessings that Christ has secured to God's dear children by the Cross, are as consistent with each other as they are boldly unscriptural, and evil. May God work repentance! It may be said now as of old (Ps. 80:13), as to God's vine "The boar out of the wood doth waste it."

So we are told we have only "title to die," in place of the precious and most important doctrine that we are dead (Col. 3:3) according to which God's word tells us to "reckon" ourselves to be so; that is to reckon ourselves to be "dead to sin and alive to God in Christ Jesus." Consistently with this; a writer (in "A Voice to the Faithful," Mar. '97) objects that some "assert that you get deliverance by the reckoning of faith, and do not see that you start on new ground and therefore that your deliverance can only be in the life of Christ."

It is true the last few words are vague, but the paragraph as a whole shows that the writer is opposing the reckoning which Rom. 6:tells us to do.

In short we are told point after point, "this is what is true,"when Scripture tells us with perfect plainness the opposite. What a spell must be thrown over the mind when the word of man displaces from it the word of God!

But the truth is emphasized and made the more precious to those who are faithful.

We have noticed how the types of the Pentateuch answer to the epistles of Paul, to the epistle to the Hebrews, and to the writings of John in three lines of truth, and we may add that in Peter's presentation of things we are "strangers and pilgrims," and having a "living hope laid up for us in heaven."

It is thus interesting to note that Paul to the Hebrews, and John and Peter answer to different lines of types, giving different, however related, views of the work of grace. To misapprehend this is to get into great confusion, and to be robbed of a sanctifying view of the richness and perfection and harmony of the doctrines and types of Scripture.

We do not learn something from Paul to get on to something in John, but we are taught by Scripture that all believers have perfection of blessing and relationship and standing and life from the start, from the beginning, whether according to Paul, or Hebrews, or John, or Peter. To cast a shadow upon this is what calls forth severe denunciation in the Epistle to the Galatians. Should it not produce righteous indignation now, however tempered by grace, self-judgment, and godly fear ?

Brethren, we have all one common standing in Christ; we have all eternal life in the Son; we have all the indwelling Spirit, and our sins are all forgiven; just as we have also one common hope, that the Lord may come at any time to take us to be forever with Himself. We are not two classes, but one; for "there is one body and one Spirit, even as we are called in one hope of our calling" (Eph. iv).

May we confidingly look upwards, rejoicing in Christ our hope, and hold fast His most precious word,-the word of His grace. E. S. L.

Place a few scriptures side by side, and then let us seek to learn the lesson they teach. "Rejoice in the Lord always:and again I say, rejoice" (Phil. 4:4).Before that it is said, "Finally, my brethren, rejoice in the Lord" (Phil. 3:i). These Philippian saints had not evil in their midst like the Corinthians to mourn over. Those are never told to rejoice, but rather to mourn. The Galatians had fallen from grace, had taken up law, and they could not be told to rejoice in the Lord. When saints fall into evil ways, or into evil doctrines, the Spirit is grieved, and there cannot be joy in the Lord. Joy is a fruit of the Spirit; a saint who has grieved the Spirit cannot really rejoice. Such an one is called rather to mourning and confession, to turning away from that which has grieved the Spirit, putting it away and turning wholly to the Lord.

Then there is another side to this. Jesus said, "Blessed are they that mourn, for they shall be comforted." We can take this in two ways. The mourner may be one who has not found the joy of the Lord, one learning the truth but not yet having found salvation, or we may take it as the mourning over the sin and misery around us. Paul tells us of himself, as "sorrowful, yet always rejoicing," which characterized his later life. We can understand how this was, how the outward sorrows pressed upon him, but could not quench, or even dim the fire of joy that burned within his breast. So a saint of God may mourn and be sorrowful, and be always rejoicing. The mourning and the sorrow will come from the faith that sees what this world is as gone away from God, and the awful character of sin. This will keep down levity and cause a deep seriousness, but will not in the least hinder the joy which is the fruit of the Spirit.

Then as the child of God grows up into maturity, the vision of all that is seen by faith becomes clearer, and the joy grows and increases, and the sorrow and mourning, too. To such there come times of great sorrow, it may be times of almost overwhelming trial, or temptation to doubt, or there will be the chastening and discipline which is the portion of every real child of God, and of such we are expressly told, "Now no chastening for the present seemeth to be joyous, but grievous:nevertheless, afterward it yieldeth the peaceable fruits of righteousness unto them which are exercised thereby" (Heb. 12:n). Our God may be disciplining, teaching, chastening us, and in the midst of such dealings we may not realize the joy that comes after the time of trial -is over, and the soul enjoying the fruits of endured chastening.

When saints go through deep trials with God, are led and kept by Him in them, and learn the lessons He has for them, they will afterwards enjoy the peaceable fruits of righteousness. And certainly one of those fruits is joy.

It is a blessed place to live in, the place of rejoicing in the Lord always. Think what it means to be always rejoicing! It means so much in a world like this. "Always," no cessation, not perhaps ever just the same, but it is always there in the heart, deep, full, overflowing joy.

It is in the Lord, in what He is, in what He has done. No more conscience of sins is one element of it. All my sins put away, gone forever, fully and completely borne by Christ on the cross. It is joy to live in the continual and vivid consciousness of this great work. It may become dim, it does become dim to many, but it need not. It should grow clearer, so that the heart is often lifted in praise to God, praise for sins all gone forever.
What joy that brings! No condemnation, no judgment. The Judge has paid the penalty, and God has accepted the payment. The One against whom the sin has been committed has fully and freely forgiven all. Is not this cause for continual joy?

Then the consciousness of what God is to us gives constant joy. The knowing that He is our God, the learning what this implies, the wonders which are wrapped up in that relation, what it means to have God for us,-as we come to know more and more what this means, it brings continual rejoicing. How much we have to learn about God. We see men searching nature, studying every kind of science, eager after knowledge, but all they learn of nature and all else dissociated from God is of so little worth compared with the knowledge of God which comes from faith, from knowing Him, becoming acquainted with Him. To live in the consciousness of His love for us, His kindness to us, to have these as realities, far more real than what we see about us or what is going on in the world, and to know that He never changes, and that the joy we have here is only a foretaste of the eternal joy we shall have there, why should we not be always rejoicing?

Men of the world dread old age, dread death, dread judgment; but for faith they are no cause for the least dread. Really, for faith which sees what God is to His people, there is nothing that can cause dread. The consciousness of His love removes all fear, the fear which hath torment. This faith and this joy are built up upon the word of God and the finished work of Christ. They cannot exist apart from these. The joy of the Lord is our strength.

This joy may be dimmed by worldliness, neglect of prayer and communion with God in secret, a careless walk, lack of watchfulness, and unconfessed sin. The believer knows when he has this joy; if he has it not, he is losing very much, and he should not rest till the joy is restored to him.
J. W. N.

THE MAN AFTER THE FLESH. PART II. THE KING OF MAN'S CHOICE.

Chapter 7:THE NEW KING. (1 Sam. 10:17-11:)

(Continued from page 36.)

God having dealt faithfully and fully with Saul in private and through the prophet, now manifests to the nation at large the man whom He has chosen for them. Samuel is again the honored instrument here and calls the people to meet the Lord, as he had already, so far as possible, brought the future king face to face with Jehovah. The people are to come together at Mizpah, the place where God had signally manifested His delivering hand, in rescuing them from the Philistines and also one of the stations where Samuel was accustomed to judge Israel. Its name, as we have seen, means "Watch-tower," appropriate surely for those who would rightly survey the past and the future, and heed the admonitions with which God would address them. "I will stand upon my watch, and set me upon the tower and will watch to see what He will say unto me, and what I shall answer when I am reproved" (Hab. 2:i). Good would it have been, for them and their king, had this attitude of soul truly marked them. It was that indeed to which God called them, as He ever does His people, to hearken to the admonitions and reproofs of love, and thus to be guarded from the snares into which we will otherwise surely fall. Well would it have been for Peter had he been spiritual at Mizpah to receive the warning of our Lord.

God again reminds them of His work for them as a nation, from the tit^ of their deliverance out of Egypt, and from all the power of the enemy up to the present. He reiterates the fact that in their desire for a king they, and not He, have been the rejecters. He, blessed be His name, never turns from His people whom He has redeemed. His love to them is measured by that redemption, and all their future experience would be but repetitions, according to need, of that deliverance; but, alas, how prone are His people to forget the past, and measure the present by their unbelief, rather than by His power as manifested for them again and again.

It is not, however, with any view of securing a change of mind on the part of the people. They were determined in their course. That wretched watchword "like all the nations" had gnawed into their spiritual vitals and produced its necessary results. A king they must and will have, and it must be the one who answers to such a state of heart as that. What other kind of one could it be?

God deigns still to serve His people, as we have been seeing, and to interpret their own wretched minds for them, giving expression to their desires, far better than they could themselves. For this purpose He uses the lot, leaving nothing to mere chance or to the caprice of any part of the people, still less to that modern fallacy, the will of the majority. "The lot is cast into the lap, but the whole disposing is of the Lord." It also causes contentions to cease. We cannot for a moment think that though thus guiding in the choice, God was pleased with it, or that the man selected thus would represent His desires for the people. We have already dwelt upon this.

And now the tribes are brought up one by one, and "little Benjamin" is taken, ominously significant as one which up to this time had been distinguished chiefly by its fearful rebellion. The one who rules others must rule himself first of all, and he who claims obedience from a nation must be preeminently the obedient one. How perfectly has our blessed Lord manifested His capacity for rule in this way, resigning, as we might say, the place of authority, "taking the form of a servant," learning obedience in all His life of lowliness. Truly He has qualified Himself to be the true King of Israel as well as the Ruler and Lord of all His people.

There is no account of Benjamin's repentance, and therefore we may well suppose that the tribe was still marked by that spirit of rebellion which had wrought such havoc in the days of the judges. And yet that hardihood of spirit, that rash courage which marked them at that time-one of the least of the tribes facing the entire nation, and "giving a good account of itself " in the conflicts that ensued- was doubtless rehearsed and handed down, and became matter for boasting, rather than for humiliation and true self-abhorrence before God. Thus it will ever be with the flesh. It will boast in that which is its shame and plume itself upon a strength which must be broken to pieces before God can come in. It thus represents, as a tribe, the nation, and while we cannot say that all this was intensified in that branch of the tribe from which Saul came, neither is there any indication of its absence.

The various families are sifted out and finally the choice falls upon Saul himself. We have already looked at his genealogy. Another name is here mentioned, the "family of Matri," which is said to mean "Jehovah is watching," which ought, at least, to have been a reminder that the holy eye of God had seen all their past, and knew well too their present. How the mention of this should have caused both the people and Saul to have halted! God's holy eye was upon them. He had searched out their secret thoughts. He knew their motives, their state of soul, their self-confidence, their pride. Could they, with that holy eye of love resting upon them, proceed in this wretched course of disobedience, that which was practically apostasy from Himself? Alas, while Jehovah's eye is open upon them, theirs is closed as to Him. They have eyes only for the king whom they desire, and he is soon presented to their gaze.

(To be continued.)

Word from England is received, announcing-the departure to be with Christ of our beloved brother Mr. C. E. Stuart. Though not known personally to many here, our beloved brother's writings, in which he had sought to serve Christ's sheep, had made his name and service familiar. He was a patient and devoted student of the word of God, seeking to unfold its beauties and treasures to His saints. His writings on the Gospels, the Acts, Romans, Hebrews, and other portions minister many most precious things. This ministry abides, while the weary servant enters into his rest, waiting with the Lord, as here he loved to wait for Him.

Thus one by one the Lord removes His servants. Solemn and yet precious thought! He does not leave us always in the wilderness, for He knows how weary we become of it. It is only a little while, and then His presence forever. But how crowded is this little while with responsibilities! Brethren, but a few more hours remain of the day. Let us work while we are left here. Let Christ be our object, our theme, our power. As one and another pass on, let us seek to be more completely emptied of self that He may fill and use us, each in our measure, to fill the vacant places left in the house of God here.

We extend our sympathy to our beloved brethren in England, whose loss is not only that which we all share, but the special one of his personal presence, counsel, cheer and example. May the Lord sanctify to us all these His ways which are both in the sea and in the sanctuary.

Gospel of Matthew, which is to occupy us during the present month, is usually called "the Gospel of the Kingdom." It is distinctively Jewish, in its connections with the Old Testament and the entire mold in which it is cast. So much is this the case, that there was an early tradition in the Church, that the gospel was originally written in the Hebrew tongue, and that the Greek gospel was a translation. Of this, however, there is not the slightest proof. Indeed, it would be contrary to the manifest spirit of the entire New Testament for any portion of it to have been written in any other than the Gentile or world-wide language. While everything is looked at in its Jewish connections, there are distinct indications, as we shall see, of the rejection by His people, of our Lord, and the consequent extension of His kingdom to the world.

Div. 1:(Chaps, i, ii). The connection with the Old Testament is strikingly seen in the opening of the New. The genealogy of our Lord is given from David and Abraham. As the Son of David, He was the Messiah, King of Israel. The Son of Abraham marks Him as not only Kinsman of all the seed of Abraham according to the flesh, but suggests also that wider relationship to all who have the faith of Abraham, " though they be not circumcised."

Thus, at the very beginning of the gospel, we have provision made for those who are outside the pale of Judaism.

The genealogy is traced downward, from Abraham ; the earthly source being given first. This is reversed in the Gospel of Luke, where our Lord as Son of Man is presented, there His genealogy is traced upward to its source not in Abraham, but in Adam, indeed in God.

Much most profitable instruction can be gleaned from this genealogy. It is evidently divided carefully into three periods of fourteen generations each. Thus we have the beginning, from Abraham to David. Then the period of kings from David to the captivity; and lastly, from the restoration to the birth of our Lord. We have thus, suggested by the numbers, the full and perfect testimony of God as to what man is until Christ.

It is very significant that only four females are mentioned in this genealogy, each of whom would have been omitted had human thoughts guided, and the presence of each would have marred, according to legalism, the title to blessing in Israel. Our blessed Lord thus associated Himself in that which had forfeited a blessing, in order that He might bring it in, in its fulness.

The remainder of this portion shows us the divine care and solicitude on the part of God for safeguarding this wondrous Babe, whose name, "Jesus," spoke of salvation, while the title " Immanuel," quoted from the prophet Isaiah, reminds us of His divine dignity. We have a foreshadowing of the Gentiles coming to Christ, in the visit of the wise men; and, in Herod's malignity, an indication of the cross which awaited our Lord from His infancy onward. The flight into Egypt connects, in a most interesting way, our blessed Lord individually with Israel's past history. In fact, His return to the land of Palestine is given as the fulfilment of the prophecy in Hosea:" Out of Egypt have I called My Son."

Div. 2. (Chaps, 3:-7:) This portion gives us the preliminary account of our Lord's public ministry, and contains what we might call the announcement and unfolding of the principles of the kingdom of which He was King.

Chap. 3:shows us the forerunner preaching repentance, and our Lord coming in baptism to associate Himself with the penitent remnant of His people, called in the sixteenth psalm, the excellent of the earth in whom is all His delight. God looks down, well pleased, upon this wondrous scene, His spotless Son identifying Himself with the people who had just confessed their sin, and for them going down, in anticipation, into the waters of death. No wonder that heaven can keep silence no longer! The voice from the excellent glory declares Him, His beloved Son in whom He is well pleased.

Chap. 4:shows us our Lord in the wilderness, in striking contrast to the first Adam in the garden. Here, with no provision whatever for His needs as Man, our blessed Lord meets the tempter and overcomes him. The threefold temptation of Satan manifests fully the perfection of One in whom the prince of this world found nothing to respond to his allurements.

Our Lord passes from this scene, in the closing part of Chap. 4:, to His more direct work of preaching and healing. Multitudes are attracted to Him. He begins to call disciples to follow Him, and His fame spreads abroad.

The three following chapters give us that wonderful unfolding of divine truth :" The sermon on the mount." This is, in one sense, not a contradiction of the law, but an enforcement of it in its deeper, spiritual reality. He, first of all, shows who are the truly blessed, in striking contrast with the thoughts of the Scribes and Pharisees. Lowliness and holiness and suffering for righteousness' sake are what characterizes those who are " the salt of the earth," preserving it from corruption, and "the light of the world," reflecting that which has already shone into their hearts.

He then goes on to say that His ministry simply establishes the law, enforces its holiness in a far deeper way than they had imagined, and removes that which was of purely a temporary character and a provision for the hardness of their heart. Thus He says, for instance, that murder is hatred manifest; that the heart may be guilty of a sin for which there has been no opportunity in the outward life. On the other hand, He forbids, as One greater than the law, all oaths, as being impossible of
fulfilment in those who had made them. The law of retaliation is displaced by the spirit of grace, in imitation of their Father in heaven.

Chap. 6:speaks of what practical righteousness should be, whether in the giving of alms, prayer or fasting. Here, reality, as contrasted with the prevailing formalism, is the thought. They are reminded that if they are to serve God, it is to be with singleness of heart, laying up treasure in heaven, and not attempting to serve two masters. They need not fear that they will be neglected. The lilies and the fowls are witnesses of the unfailing care of One whom He teaches them to call "Father."

The seventh chapter warns against the judging of others in a self-righteous way, and the confounding of holy and unholy. He encourages them in prayer and in love; warns them as to the broad way and false prophets, and closes with the solemn contrast between doers and hearers of His words.

Div. 3. (Chaps, 8:-12:) If the sermon on the mount gives us the words of the King, this portion in like manner gives us His works. Many cases of healing are grouped together here. The great thought throughout is grace reaching the needy. Thus, we have in chap. 8:the cleansing of the leper, the faith of the centurion, the healing of Peter's wife's mother, and the casting out of demons. The closing part of the chapter narrates the calming of the storm, and the casting out of the demons from the demoniacs in the land of the Gergesenes.

Chap. 9:continues this blessed service of mercy. The sick of the palsy is not only healed, but forgiven:the one the proof of the other. Then the Lord shows what manner of men are attracted to Him. Matthew, the publican, gives Him the feast to which other publicans and sinners are invited. Many other miracles conclude this chapter.

In chap. 10:He sends forth His disciples as His messengers, giving them instruction which reaches on to the time of the end.

In chap. 11:the opposition begins to come out clearly, as it ever will where grace is presented. The men of this generation have heart neither for John's faithful testimony as to their sins, nor our Lord's gracious provision for their salvation. But, while things are hidden from the wise and prudent, they are, in the sovereign grace of God, revealed unto babes, and in this our Lord rejoices. He closes with those wondrous words of invitation to all who are weary and heavy-laden, words which have brought peace to countless thousands.

In chap. 12:the opposition culminates. Taking occasion of a legal technicality, the Jews accuse Him of violating the Sabbath, and from that go on to plot against Him, accusing Him also of association with Satan in His work of casting out demons. Our blessed Lord not only shows the impossibility of Satan being divided against himself, but warns them of the awful blasphemy contained in such a charge:a blasphemy which, if meant, betokens such hardness of heart, such resistance of the Holy Ghost, that there is no forgiveness for it. This explains clearly what is meant by the "sin against the Holy Ghost," which has so often been a terror to the weak and those unestablished in the full gospel of the grace of God. The sin is wilful and with open eyes, ascribing to Satan those miracles of power which were really an indication of the presence of the Holy Spirit. It was, in other words, calling the Holy Spirit, Satan, and meaning it. It was peculiarly a sin to which the leaders in Israel, who had the privilege and opportunity of seeing our blessed Lord, were specially liable. It is not meant by this to lessen our abhorrence of any form of sin, but to relieve anxious souls from the thought that they are in danger of having committed this unpardonable sin.

Div. 4. (Chaps, 13:-20:28.) Our Lord's rejection by the leaders of the people makes a change in the character of His ministry, which is indicated in what follows. It is still the Kingdom of Heaven, but now there is such evidence that the King will be rejected by His earthly people, that our Lord unfolds the character of that Kingdom as it will be in its mystery form, that is, during the period of His rejection. He is absent, but His Kingdom is here upon earth, left to the responsible hands of men, who, as the seven parables of the Kingdom indicate, are more or less faithful in their responsibilities.

Chap. 14:gives a glimpse of Herod's court and all the lawlessness there allowed, type of the enmity of the nation of Israel. Our Lord withdraws, and in His place of distance, feeds the 5,000, suggestive of blessing to the Gentiles. The storm is calmed; His people preserved from every danger through which they may be called to pass.
Chap. 15:places side by side the self-righteousness of the Scribes and Pharisees, with the faith of the needy one that lays hold upon Him. Again we have abounding grace providing for the hungry at the close of this chapter.

Chap. 16:shows us our Lord still in rejection and outside the land, where Peter's confession of Him as "the Christ, the Son of the living God," is recognized as declaring Himself the true foundation of that Church which He is to build. From this time He begins to declare His rejection and crucifixion.

Chap. 17:gives us a foretaste of the glory, in His transfiguration.

Chaps, 18:-20:enlarge upon the varied responsibilities of those who are to be associated with Himself.

Div. 5. (Chaps, 20:29.-23:) We have in this part our Lord's entry into Jerusalem and His final presentation to the nation, giving them one more opportunity of accepting Him or of finally rejecting Him. They come to Him with their various questions, but every thing points to the fact that, though their lips are sealed, and they are left without excuse, they are determined not to accept Him. In a series of solemn parables, our blessed Lord shows their guilt, their disobedience, and their final rejection of Himself. He also shows how they are depriving themselves of the blessings of the marriage of the King's Son by their selfish clinging to this present world.

No matter how they may differ with one another, His enemies are agreed in one thing at least, their opposition to Him.

Chap. 23:closes these interviews with the solemn and awful denunciation on the part of our Lord, of the leaders of the people, blind guides, leading the blind. The close of this marvelous chapter is the outpouring of the tenderest heart that ever throbbed upon this earth.

Div. 6. (Chaps, 24:, 25:) This is the great prophetic portion of this Gospel, our Lord's final discourse to His disciples. Everything points forward here to His coming again to set up His kingdom. We have this viewed in relation to the Jews (chaps, 24:1-44); to the Church, or rather including the present or Church epoch and reaching on probably to the final kingdom (chaps, 24:45-25:30); and finally, chap. 25:31-46 dwells upon our Lord's relation to the Gentiles, His coming in glory, setting up His kingdom, and the judgment of the nations.

Div. 7. (Chaps, 26:-28:) This portion narrates the betrayal of our Lord by Judas, His denial by Peter, His trial before the priests and before Pilate, His rejection and condemnation, His crucifixion, where He was forsaken of God as the Trespass-offering, and His glorious resurrection. There is no account of the ascension in this Gospel, everything being viewed from the standpoint of earth and His kingdom here. He meets His disciples in beloved Galilee, and there, assuring them of His omnipotence and His presence ever with them, gives them the great commission of preaching the gospel to every creature and making disciples of all.

"If any man be in Christ, [it is] new creation," says the apostle (2 Cor. 5:17). That is what "in Christ" means-a new creation. At new birth there is dropped into the soul the seed of divine, eternal life. It is not, as so many think, merely a moral change which is effected, but just as that which is born of the flesh is flesh, that which is born of the Spirit is spirit. Those so born are truly partakers of His nature, and thus not simply adopted but real children of God. Christ is their life, the new Adam of a new creation, but in which He is Creator as well as Head as we have seen. F. W. G.

From "Help and Food" 1886, p. 225.