You have had a history, a history which none but the all-seeing One has fully read-a life, it may be, full of events, events deeply trying and sorrowful; or you may have a life of hidden sorrow, something which you cannot speak of to your dearest earthly friends, but which has been a lifelong grief. Indeed, the sources of grief are so varied that they cannot be enumerated. But your God and Father knows them all, so that you may truly say, "When my spirit was overwhelmed within me, then Thou knewest my path " (Psa. 142:3).He not only looks on you in tender pity, but He cares for you, and can and will use all that you are passing through for your real and eternal good, if you truly wait upon Him, and in a spirit of quiet submission bow to all He has, in His inscrutable providence, permitted to come upon you. Do so, dear soul, and victory is yours, and you will gain that which is of more real value than all you have lost. Your sorrow will be turned into joy, and this joy none can take from you. Let the blessed Lord Jesus, who loves you, and who has washed you from your sins in His own blood, be your strength for the way-yea, the portion, the Beloved of your heart, and the constant guide of your life during the "little while."Though others may sadly disappoint you, and even prove false, yet He will ever prove true and faithful. In this way your remaining days can be bright, and your end peaceful and joyous; and when you get to the tearless shore, how fully you will be able to say,

"Our Jesus hath done all things well" !

O, keep near, to Him. He loves you with a love far surpassing all other loves put together. And He has all power. He says, "All power is given unto Me in heaven and in earth" (Matt. 28:18). So that He can act out His love to the fullest extent. Power and love are combined to make you blessed. Then you may trust Him. Read something of Him daily in the precious word of God. Tell Him your whole heart. Be true to Him. It is sad that so many of those who profess His name are so false to Him during His absence, going hand in hand with the world which is an enemy to Him to whom they profess to be espoused!

O, beloved tried ones, be true to your absent Lord. Thus be practically ready for His coming. Soon the marks of sorrow will disappear, and your joy will be full and forever.

He is a present help now in your time of trouble. He will help you now in your weakness and daily cares. And to know that you have a happy home awaiting you, you can well bear the inconveniences of the way. Soon your night of weeping will be over, and the morning of joy will have come; then

" A day without night,
You will feast in His sight,
And eternity seem as a day,"-

"Seem as a day," because so blessed. No tedious hours in that day! Yet the sun of that day will never go down. And all is of grace through Christ. Praise God and the Lamb! You will do that forever, and no trace of former grief to mar your bliss. "The God of all comfort" now gives real comfort; then it will be full. R. H.

Genesis 15:is one of the most beautiful, comforting and instructive chapters in the Bible. The revelations God gave to Abram, and the pains He took to assure him of the certainty of His promises, are simply marvelous. What could be sweeter than verse i ? After Abram had refused the offers of the king of Sodom, see how beautifully God comes in and says, "Fear not, Abram:I am thy shield, and thy exceeding great reward "! Just think of it:not merely "great reward," but "exceeding great reward "! Had he not proved Him to be his shield in the battle against the kings (chap. 14:) ? and now he was to prove Him to be his exceeding great reward, and the childless Abram was to hear of an innumerable seed assured by promise, and a glorious inheritance secured by sacrifice which not even the smoking furnace could rob them of.

I will not, however, dwell on the first part of the chapter,-God deigning to stand and talk with a man, and give him such promises,-wonderful as it is, but pass on. " Abram believed God." He honored Him by his faith, and God reckoned him righteous (ver. 6). Then verse 7 begins another subject, that of the inheritance which God intended for him; and that calls forth from Abram the question, "Whereby shall I know that I shall inherit it ? " God might have said, "You ought to trust Me, Abram, and not raise questions;" but no; He condescends to Abram's weakness, and gives him the most marvelous pledge imaginable, to satisfy him :God covenanted with Himself to secure it for him.

God said, "Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtledove and a young pigeon" (ver. 9). And Abram did so, and divided the animals, and set the pieces one against another. Evidently Abram knew something of the meaning of that action of his, and protected the sacrifice from the fowls of the air. Then, when the sun was going down, a deep sleep, and a horror of great darkness, fell on him, and he heard God tell him of the servitude and affliction of his descendants in Egypt, as also of the judgment of their oppressors and their deliverance and entrance into the land of Canaan.

But the revelations did not stop there. God had still more to tell and assure to Abram:"And when the sun went down "-not when it was going down. How fitting the time for the revelation about to be given! Then Abram hears of a smoking furnace into which his descendants would be cast; but the burning lamp of promise and hope would shine amid that darkness and smoke, and assure them of final deliverance from the furnace and admittance into the land once more. And this, I take it, is connected, not with Egypt and their sojourn and affliction there, but with "the time of the end," and their final deliverance from "the great tribulation"-that awful smoking furnace which yet awaits them.

But what could it mean to lay the pieces of those animals against each other, and for God to pass between them by His burning lamp ? Turn to Jer. 34:, and read from verse 17. There we get an explanation of it in a later day. God had to charge His people with not having harkened to Him and done what He commanded; therefore He says, "I will give the men that have transgressed My covenant, which have not performed the words of the covenant which they had made before Me when they cut the calf in pieces and passed between the parts thereof, the princes . . . eunuchs . . . priests, and all the people of the land, which passed between the parts of the calf" (vers. 18, 19); and God gave them over to their enemies to be slain (ver. 20).
Now this, I think, makes it quite clear. To pass between the pieces of a slain victim, or victims, was. to ratify, or confirm, a covenant which had been made, and it evidently involved the death of the contracting party if he or they failed to carry it out. Thus the people mentioned in Jer. 34:20 were to die because they had failed to carry out the covenant which they had made and solemnly sworn to fulfil when they passed between the pieces of the calf.

The wonderful thing, however, in Gen. 15:17 is, it was God who, by that lamp (or flame) of fire, "passed between the pieces," and thus bound Himself to accomplish what He had covenanted to do. Abram did not pass through-it was God. He not only made known the smoking furnace,-apt picture of the great tribulation which yet awaits them in a still future day, when the Sun will be completely hidden, or "gone down,"-but He went through the pieces by His burning lamp of promise and hope, and covenanted with Abram that day to give his seed the land "from the river of Egypt unto the great river, the river Euphrates " (ver. 18); and they shall yet possess it.

What marvelous grace on the part of God to answer Abram's question, "Whereby shall I know that I shall inherit it?" and pledge Himself to carry it out! It is truly wonderful! Can that promise fail ? Never! never! It depends neither on the faithfulness of Abraham or his seed, but on the almighty Promiser, who pledged Himself in that wonderful way when He "passed between the pieces."

Abram's seed, as we have seen, pledged themselves, failed, and died. God pledged Himself, has not failed, will never fail, but will fulfil His covenant, and give them the inheritance secured for them; not, surely, on the ground of the victims that Abram slew, but because of the death of the One of whom they were the type, our Lord Jesus Christ. And if an earthly inheritance is so secured to the earthly seed, will there be any danger of heavenly blessings not being made good to the heavenly seed, born anew, blessed, and fitted for heaven by the reception of the gospel in the power of the Holy Ghost ? No, blessed be God, "all the promises of God are yea and amen in Him (Jesus Christ), to the glory of God by us" (2 Cor. 1:20). They can never fail. May our hearts, beloved, ever confide in Him "who is able to keep us from falling and present us faultless before the presence of His glory with exceeding joy," and thus in some little measure respond to the outgoings of that marvelous love till we are ushered into the fulness of what He has pledged Himself to give! W. E.

New Zealand.

A BRIEF OUTLINE OF THE EPISTLE OF JUDE.

It is the ripening condition of final apostasy that Jude clearly sets before us, and shows, indeed, the depth even in his day to which the " mystery of iniquity" was already working in the midst of the Church. We find therefore that ensuing conflict characterizes the way; and at the opening of his epistle he gives us the warrior character. We are "to earnestly contend for the faith once delivered to the saints" (ver. 3). The application of this to the present day hardly needs to be stated; it is self-evident. The growing departure from God and His Word presses upon us the necessity of being earnest contenders for the precious testimony committed into our hands.

First of all, our position is set before us. We are the "called ones" (J. N. D.) of God. This clearly gives us our standing before Him. It brings us the thought of His foreknowledge, and that if He foreknew us (Rom. 8:29), He accordingly called us, having before Him a predestination marked out for us which is given in several aspects in Scripture (Rom. 8:30; Eph. 1:5, 10-12; i Peter 1:2). This is all implied for us in being called ones; for it is those concerning whom God has counseled all this blessing that He has called. "Beloved in God the Father " is relationship. It is what marks our position as called by Him ; in Him we are beloved. Preservation in Christ Jesus, which follows, gives us the eternal security of all this. If it is in Him we stand for preservation, there is no fear of coming short. It is the perfection of His finished work that is the basis of this, as we well know.

But now, if this be our position, we are also in identification with the truth so that it is a "common salvation;" that is, common to all those who are in real connection with the truth, identified with it through the communication of the life which permeates its whole structure.

And this being so, he gives us the warrior character. We are to be the defenders of the faith common to us, and once delivered to the saints. The word "once" is important. It stamps with its true character anything that might come after as mere pretension of being that faith. The faith we are to contend for has been once delivered, and no addition:can be made, and from it nothing must be taken.

Anything that comes after, pretending to be in the least degree any addition, must be false-in fact, a wedge the enemy is seeking to introduce. This same can be said as to anything that in any way detracts from it. And this once-for-all delivery of the faith we have, of course, in the completed word of God, so that we can truly say with the prophet of old, " To the law and to the testimony:if they speak not according to this word, it is because there is no light in them" (Isa. 8:20).

The pregnant reason for the contention to which we are called, is that the enemy has come in, and his intention is to fight to destroy the faith. Their character is that of Antichrist, marked at once by the denial of "our only Master and Lord Jesus Christ" (ver. 4). With John we can say, "Even now are there many antichrists, whereby we know that it is the last time" (i John 2:18). The history of the Church of God is not wanting in the evidence of this as truth; and in the present day it is incontestable that such have crept in amongst the people of God. The continual spectacle in professing Christendom of all classes of men seeking to lower the standard of the truth, once held with the strongest tenacity, has become a familiar sight. Against such our attitude is that of warriors who fight in defense of the faith they seek to overthrow. We must fight if we are to hold fast what we have and allow no man to take our crown. Evil is always an offensive power, which if (defeated in one attack will surely take up operations against another point.

But before entering upon our warfare, the character of the enemy is laid bare, and we are given those unmistakable evidences which will awaken us to the fact of his presence in our midst.

First of all, they are put in the place of identity with those who have come under the wrath of God
(vers. 5-10). We see by the first example given in connection with Israel that they consist of those who are in the place of profession and privilege, but whose true character is sooner or later manifested in declared unbelief and rebellion, as illustrated in the case of those in Israel who fell under God's judgment. So too with these that Jude is speaking about; as Peter expresses it, "if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ (parallel with the thought of those saved out of Egypt, yet unbelievers), they are entangled again and overcome (as these were desiring again the things of Egypt), the latter end is worse with them than the beginning."

This is further enforced in the case of the fallen angels, who, not keeping their first estate, are reserved for judgment, but with the added thought that the judgment is an eternal one which awaits them. In the case of Israel the thought seems to be more the temporal judgment which would befall them than of delusion and apostasy which resulted in what would correspond in type to that eternal judgment, banishment from the land through death. So, too, the apostates to whom Jude refers will fall under God's wrath in a form of temporal judgment in that terrible delusion that He will cause to come upon them, and which will irresistibly lead them on to the eternal judgment of which the case of the angels speaks.

In the case of Sodom and Gomorrah we go deeper; the root of the matter is given. Here we find the deep moral corruption that accompanies apostasy; and of course with it must go the evil enmity and
hatred of heart to all that is of God, as we find it expressed in the case of the men of Sodom and the plain against Lot's two visitors. Consequent upon this, we have the judgment visited upon them, as it also will be with those whom the apostle compares to them when the fulness of their evil hearts is told out in seeking to cast out all that is of God in the earth, and claim the whole scene for the powers of evil.

Now with such we have identified those against whom we are to contend:" Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities." He is referring to those who, he has said, turn God's grace into dissoluteness, and deny our only Master and Lord, Jesus Christ. To show the power by which these are controlled, and the utter opposition of all to the mind of God, the case of Michael in contention with the devil is given. Here we have one of the chief of God's servants, who is possessed of the mind of God and the knowledge of His ways, who will not bring against an adversary a railing accusation. The Lord must rebuke him. But these of whom Jude speaks have an opposite spirit; they speak evil of dignities. It shows whose power they are under. Michael's conduct is according to God; and Satan's is the opposite of this. In the end of the epistle we find those who, like Satan here, dispute:these we are to correct, not accuse or rail against. Their identity with the power of evil is fully established, and their way is now shown us (ver. 11-13). Three things are mentioned:'' The way of Cain," who was of that evil one (i John 3:12), therefore a way that is controlled and ordered by him whose only power is for evil.

The "error of Balaam " was perverseness of way from God's commandment-disobedience (Num. 22:32), and that because of the love of the wages of unrighteousness, which was to be his reward (2 Peter 2:15). In like manner, these here spoken of have given themselves up to Balaam's error of disobedience and rebellion to God for the reward it brings with it from a world ruled by the power of evil.

The gainsaying of Core was the rebellion against God's appointed prophet and priest for His people. And the meaning here is certainly governed by the typical meaning of the history. Moses and Aaron, are a double type of Christ-"the Apostle and High Priest of our profession." The rebellion of Core was with evident intent to remove from their place of supremacy these two heads whom God had set up over Israel.

This clearly is the great effort of those we are considering:the great aim of the power which energizes them, of Satan himself, is that Christ be dethroned. Jude commenced by describing them as those who deny our only Master and Lord, Jesus Christ. It is plainly the spirit of Antichrist. We shall always find that all teaching which is in the least contrary to the truth will, if not at first, in the progress of events, affect the person of Christ.

And notice that the apostle declares that in the gainsaying of Core they have perished. He puts it as a past thing, their doom already sealed. The very first effort to lower the glory, or in any way destroy the supremacy of Christ, brings with it its own condemnation, as in the case of Core. J. B. Jr.

(To be continued.)

My Dear brother:-

My letter to Mr.- though private, concerns us all. There is a principle at work which puts external unity before righteousness-uses unity to hinder righteousness. Now to me righteousness goes first. I find that in Rom. 2::let grace be what it may in Sovereign goodness, it never sets aside righteousness. . . . The course of –, I was convinced, was wicked; I was so convinced from the beginning; and it was not a mere mistaken act, but a course pursued, and I could not own them. The question goes far deeper than local claims;-whether Christian profession, and so called unity (to which in its place I hold thoroughly as ever, as plain scriptural truth) is to go before righteousness-God's claim to fidelity to Him. … I do not think that any church-theory, however true and blessed when walking in the spirit, can go before practical righteousness.

Such is the substance of my letter as to principles-what I have gone on all along.

Affectionately yours in the Lord,

April 20th, 1881.Letters of J. N. D. Vol. in., page 184.

QUES. 10.-There seems a contradiction between the statements in John 7:7, 15:19 and 17:14. Will you kindly explain through " Help and Food "?

ANS.-The only cause of difficulty in these passages lies in overlooking chap. 7:5. "His brethren" in 7:7, are His brothers according to the flesh-the children of Joseph and Mary-who were then unconverted and therefore of the world. In Acts 1:14 they have been converted and therefore become His brethren in the Spirit, the kind addressed in 15:19 and 17:14. All therefore is in perfect harmony.

Twas eve in Judah's land!
Slowly the shadows had longer grown,
Till the last faint ray of the setting sun
Had faded and fled from the western sky;
Then on they came with a sweeping train,
Noiseless, yet sure and swift!
Down from the mountain and over the plain,
Flinging around their shroud of gloom
And locking in silence deep as the tomb
The daylight hum of man-and clouds arose,
Dark somber clouds, in strange wild groups.
Now hiding from sight the moonbeam's light,
Then swiftly hurrying-struggling on.
E'en the lights in the city grew pale and dim
As the midnight hours grew near ;
And only the sound of the watchman's round
Fell sharp and clear on the listening ear,
And echoing rose to the silent sky-

When, list, 'twas the voice of music!
A low sweet burst of song,
Coming floating through the midnight,
Borne by the winds along ;
'Twas the sound of many voices,
And the strain was soft and deep,
For it came from hearts of sadness-
Strange mingling of praise and grief.
It ceased-and forth from an upper room
A band of watchers came.
Sadly they wound through the gloomy streets
Towards the city's eastern wall;
Passed through the gate, and o'er Kedron's brook,
Till they came to Olivet's hillside lone,
And the deep shade of Gethsemane.

In their midst there was one whose weary frame
Knew little of earth's repose-a lonely man-
Lone in His heart's deep sympathy,
Lone in His hour of agony ;
Lone-and yet not alone, if human woe
Or human want had need of Him-
Then every wayside sufferer urged his claim,
And none was e'er denied. Then, too,
Thronging multitudes around Him pressed-for
Jesus came to heal, to seek, and to save the lost.
No crowd was with Him now-but a lowly band
Whom He had chosen out from humble life:
Not earth's nobility, but sons of toil,
They owed Him much-yet little gave
Which met His soul's deep yearning.
On them He lavished all His love,
And in return got lukewarm, wavering faith.
One day they knew Him and adored. The next
Would ask again, " Who art Thou, Lord ?"
Once, as He told them of His hour of agony,
And spoke of coming shame and death,
They listened-heard-and heeded not; their hearts
Were filled with other thoughts, with curious strife
Disputing-who should be the greatest!
And now they sorrow, scarcely knowing why,
Save that His farewell words are sounding in their ears,
And they see His heart is wrung.
He chooses three among them, who of old
Have known and loved Him best,
And bids the others tarry there, while they move on.

Deeper and deeper yet within the gloomy shade-
All may not see the anguish of His heart,
All in that sorrow may not bear a part.
Then turning unto them He saith,
''Tarry ye here awhile and watch :
My soul is sorrowful exceedingly,
Yea, e'en to death! "He leaves them there
And passes on.
Ah ! earth and sky, what saw ye then ?
And you, ye angel hosts before the throne,
In that dread hour what witnessed ye?
Bowed down to earth heaven's highest Majesty,
Fulness of Godhead, the Eternal One,
Firstborn of all creation! He, Jehovah's Son
Arrayed in human garb, and bending low
In untold agony!

Ah! words-poor human words,
Vainly ye seek to tell of grief like this:-
Ye may not-One alone has known it,
One whose agony of love no floods could drown,
And He, the One who knows it, tells it not!
But thou, O ransomed soul, with unvailed sight
Gaze on that mystery-
Gaze, and, with rapture filled,
Bow down and worship Him, who died for thee!

DANIEL AND 2 CORINTHIANS.

Daniel is not simply an interesting book which foretells coming events:it has a higher purpose. As the fourth of the "great" prophets, it does indeed unfold a panoramic view of political history down to the second coming of Christ. But is this to entertain, or to show merely that God can predict the future ? Not at all! God has His people before His mind, and not human affairs.

The prophet's true subject is, the relation of the people of God to human history-the world's politics and governments. God reveals the course and character of things to His children. He forewarns and forearms; reviews all in the light of His eye; and teaches us to maintain toward governments an attitude which glorifies Him.

Daniel has two main divisions. The first (1:-6:) pictures God's saints as faithful witnesses under the shadow of the Gentile empire. The second (7:-12:) shows that to the man of God the future stands revealed. The first division has six sections, the second has four.

1. Separation from the political world is the path for faith (1:). Daniel and his companions, of " the seed royal," typify God's children, Christian and Jewish, during the whole course of Gentile dominion. They respect the "powers that be" as "ordained of God." But they cannot have part with a " defiled " system which will not guide itself by the word of God. Daniel, as his name signifies, has "God's judgment" of things. He will not " defile himself" with the king's meat. What is the result for him and his companions ? " God gave them knowledge and skill in all learning and wisdom." Even the king realizes that in " every matter of wisdom and understanding " they are ten times better than his magicians and enchanters. These men are our examples. Politics is unfit food for saints. Dispensationally viewed, the calling of the Assembly of Christ, as of the Jewish remnant to follow, is one of strict separation from the political powers of the earth.

2. True interpretation of history is only found with God's separated people (2:). None but a Daniel could give God's thought concerning the Gentile empires (Nebuchadnezzar's image), or reveal the coming kingdom of Christ (the stone cut out of the mountain). Only God's people, in separation from evil, understand these things.

The metals of the image characterize the empires from a divine side. They represent, we believe, the nature of God's providence linked with each. His glory was connected with the head of gold, or Babylonish kingdom. Its work was to chastize the nation which had caused Jehovah's name to be blasphemed. Redemption is suggested by the silver of breast and arms, or Medo Persian kingdom. It was the instrument of deliverance from Babylon, restoring a Jewish remnant to the land. God's word links with the brazen abdomen and thighs, or Grecian kingdom. This empire introduced a language suitable for New Testament revelation, and spread it far and wide, preparing for the work of evangelization. Strength and human weakness combine in the mingled iron and clay, or Roman empire. God's providence provides a full testing of Satan's power and man's folly in government. In this character Gentile empire will reach its limit of rebellion, and be put down by Christ.

3. Disobedience to world-powers, when they command disobedience to God, is the next lesson (3:). All here is simple. No doubt we have a general type, covering the present dispensation and the one to follow. The general trend of all world-power is to seduce from God. This turns the world into a fiery furnace for God's saints! But the Son of God is with them in it, and the fire but purifies, burning away their bonds. After the Assembly is taken to heaven, this type will be remarkably fulfilled (compare Rev. 13:).

4. Degradation of the Gentile power is pictured in the tree cut down (4:). The lesson of the literal fulfilment to. Nebuchadnezzar is plain. Applying it as a type, we must remember that the Gentile empire has become identified with Christendom. Enlightened by God's word, how does it respond to this mercy ? In pride, as did Nebuchadnezzar! Hence it will be shorn of its glory and delivered up to bestial instincts for " seven times." After the Assembly is taken to heaven, God's judgments, will come upon the so-called "Christian" kingdoms in horrible moral degradation, for seven years. Then the roots of Gentile power, the Gentile nations, will again be blessed; but the scepter will have passed to Christ.

5. Judgment of the religious world-system follows (5:). Babylon here figures religious Christendom as distinct from political Christendom-a false church-system which has taken captive and defiled the vessels of God's temple (true saints). Feasting in fancied security, Babylon is suddenly smitten by a new political world-power. So will "Babylon the Great" be stricken by the ten-horned beast (Rev. 17:, 18:).

6. The " great tribulation" is next typified (6:). The smiter of Babylon casts Daniel into the lions' den. So will the spoiler of the false church oppress God's saints with Satan's power (Rev. 11:-13:). But Christ will deliver from the lion's mouth.

In the second division God unrolls the future to the eye of faith.

1. The "four great beasts" (7:) picture the four Gentile empires, not as instruments of Providence, but in their own characters. As such, they are ferocious beasts. A. fifth and eternal empire, that of Immanuel, the Ancient of Days and Son of Man, will judge and displace them. The final form of the fourth empire in this vision, which "wears out the saints," is still future (cf. Rev. 17:8-14).

2. The ram and he-goat (8:) symbolize the Persian and Grecian empires, the latter breaking up into the four kingdoms of the successors of Alexander the Great. The "little horn" out of one of them, foreshadowed in Antiochus Epiphanes, is still future. No doubt it is the prophetic "Assyrian," " king of the north," the rod of God's chastisement of Israel when regathered in the land.

3. Israel's measured time of chastisement in the land is revealed in response to Daniel's beautiful confession (9:). Seventy weeks, or 490 years, are determined upon " city " and people, and to date from the decree to rebuild Jerusalem (Neh. 2:). From this event, seven weeks and sixty-two weeks, or 483 years, carry us to "the Messiah, the Prince." But He is "cut off." Christ's rejection interrupts the reckoning, and city and sanctuary are destroyed by the people of the coming prince, the Romans. Jerusalem has lain desolate for centuries, and will, until the prophetic Roman prince arrives-head of the ten-horned empire. When he confirms a covenant with the Jews in their land, the last seven years decreed upon Jerusalem will begin.

4. Israel's chastening is specially considered (10:-12:). Daniel, in presence of Christ in glory, gets a glimpse of angelic conflict behind human history (10:). Prediction follows, with details of Syrian and Egyptian kings who affect Israel down to Antiochus Epiphanes (11:1-31). The latter (21-31) foreshadows the coming "Assyrian." "Exploits" are done, by "the Maccabees" and others (32). A general period of sword, flame and captivity follows (33-35). It runs on to-day, and will continue " to the time of the end" (35).

Thus, in ver. 36 the time of the end, or "last week,' comes suddenly before us. "The king" (36-39) is "the antichrist" at Jerusalem. The "king of the south" (40) is Egypt. The "king of the north," who overruns the land " (40-45), is " the Assyrian " of the last days. These persons contribute toward Israel's prophetic "time of trouble" (12:i; comp. Matt. 24:15-22 ; Rev. 11:-13:). Christ's coming will happily terminate the anguish of this last half-week of horrors.

2 Corinthians reveals a beautiful service which goes on under the grim shadow of Gentile empire-a ministry of grace to man through Christ's Assembly. There are seven sections.

1. A sweet savor of Christ characterizes the ministry of Christian saints (2 Cor. 1:, 2:). Tribulations fit for it, teaching us the practical sweetness of the grace we preach to others. If sentence of death comes upon ourselves, it leads to trust in God. What we preach is God's Son, the Amen of the promises; and for this we are anointed, sealed, and given the earnest of God's Spirit in our hearts. Even the grief of dealing with sin and the joy of forgiving one another fit for our service. The grand result is that God leads us in triumph in Christ, making us a sweet savor of His Son unto Him, whether men receive or reject our witness.

2. The Assembly is Christ's epistle, in contrast with Moses and the legal covenant (3:). The law, carved on stone, demanding righteousness which sinners could not render, ministered death and condemnation. But in the Christian Assembly the Spirit of God has written an epistle of life and grace on tables of human hearts. This "new covenant" of grace we minister to others. Again, Moses had a veil upon his face, as the Jews had upon their hearts. But we, with unveiled face, gaze upon our Lord's glory, and reflect the light to men. If men receive the Christ we preach, the veil passes from their hearts.

3. The treasure is in earthen vessels (4:, 5:) This treasure is the light of the gospel of the glory of Christ. Knowledge of God's glory is only found in the face of Jesus Christ. But God has poured this light into our hearts, that from us it may shine forth to men. This treasure we have in earthen vessels – mortal bodies, afflicted and dying. Shall we. mourn their "decay and weakness? Nay; this but demonstrates .that the divine life shining out is the "life of Jesus," and that the excellency of the power is all of God. And do not our afflictions work an eternal weight of glory ? And have we not a house in the heavens-a spiritual resurrection-body? Thus we continue undismayed. Knowing the Lord's terror, we persuade men. Ourselves reconciled to God, a new creation in Christ, as ambassadors for Him we love, we carry His ministry of reconciliation to others.

4. Sanctified servants are required for such a ministry (6:, 7:). They must be blameless in all things, glorifying God amid afflictions. They must be wholly separate from fellowship with unbelievers. This applies to the whole Church, for every member of Christ is " a minister of the new covenant." If evil comes hi, we have the power of Christ to overcome it (vi 1:2-16).
5. Ministry one to another's needs is part of our service (8:, 9:). Our example is Christ, who impoverished Himself for us. Let us not sow sparingly of our carnal things. For this kind of service is a "proof" or test of " professed subjection to the gospel of Christ "(9:13).

6. The grace which overcomes difficulties is set forth in the practical example of Paul's own case (10:, 11:). Faith refuses fleshly weapons and principles, yet wages warfare to bring every thought into captivity to Christ, whether in self or others. Study the whole section in the light of this.

7. A "man in Christ" the Christian servant is, yet compassed with weakness, and buffeted by Satan (12:, 13:). But the Lord's grace is sufficient for all his circumstances. Yea, Christ's strength is perfected in his weakness. Let him, then, glory in infirmities, which but serve to clothe him in the mantle of Christ's power! Paul's case is again before us, the example of one on whom Christ's power abides (12:ii to end). Let us judge ourselves, and all pretension, in the light of it. And may God give us daily to realize the power required for a ministry so glorious ! F. A.

The death of Moses is an historic event. It occurred in the early part of the year 1405 B. C., some weeks before the passage of the Jordan. The mission of Moses, whatever it was, was complete. His work was finished. He leaves it as a legacy to his successors. But what was his work ? The answer of the word of God is nowhere equivocal. It uniformly maintains that the law was given by Moses. Moses, while he was alive in the world, not only acted as a mediator between God and the generation of Israel of his day, but by divine authority established the covenant relationship under which they and their successors were to be the people of God and enjoy His blessing. Now, the history of the children of Israel under these covenant relationships is to be distinguished from the establishment of the relationships. Moses is not the author of their history under the covenant, but the author, under God, of the covenant under which their history occurred. He gave by divine direction all the laws by which their conduct was to be regulated. He promulgated all the divine communications in regard to the establishment of the covenant. He wrote the history of the communication of the covenant. When he died, the work of communicating the covenant was finished. He left thus a body of writings which ever after was referred to under specific names, such as, The Law, The Law of Moses, This Book of the Law. These terms do not apply simply to the testimony,-the tables of the law, put into the ark,-but to the entire body of the writings of Moses, 1:e., the authorized copy of the history of the establishment of the covenant.

That this body of writings existed, complete and perfect, and was known as the work of Moses, the book of Joshua is a sufficient witness. In chapter 1:1:-9, we have the Lord's first communication to Joshua after the death of Moses. He begins by giving Joshua a command to pass over Jordan into the land He had promised them. He refers to His promise as one already well known-" As I said unto Moses." He evidently speaks of it as a promise He had authorized Moses to communicate to the people. He is thus referring to it not simply as something Moses knew about, but as something he had written about also. Further, inverse 7, Joshua is exhorted to " observe to do according to all the law, which Moses My servant commanded thee;" and in verse 8 he is told, "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein."He is not speaking here of a law to be promulgated hundreds of years later, but of one already existing, and that too by divine authority."This book of the law" was a well-known body of writings. It had been already written. The one who had the authority to do it had commanded it. He had written it by divine direction. It existed among them, was well known, and regarded as having the stamp of divine approval. Further, in verses 12-15, Joshua reminds the Reubenites, Gadites and half the tribe of Manasseh of what Moses had commanded them concerning their going over Jordan along with their brethren, and helping them conquer the land. Could it have been possible for Joshua to have convinced them that Moses had made such a commandment if he had not really done so ? Surely such a fraud would have been exposed at once. Could such a fraud have been imposed upon the nation at any time, say in Josiah's day, or after the captivity ? I am bold to declare it impossible. If no such arrangement had been ordered, it would not be found in the book of the law of Moses. Nothing purporting to be by him would have the least authority, or be in any way binding if it were not one of the communications he had given by divine authority. The simple fact of its not being in the body of writings written by Moses would decide its claim to authority. But it will be said the people lost the work of Moses, forgot all about it, and it would be easy to persuade them when in such a state of ignorance. I answer:To succeed, it would be necessary to establish divine authority. It would have to be traced to Moses. If it could not be traced to him, no matter how much traditional authority there might be, it would not be binding. Just as now, there are many things for which authority is claimed ; but they cannot be traced to the apostles. They have abundant traditional authority; but that does not represent the authority of God. For this we must look to Christ and the apostles. Their communications have the stamp of the authority of God. Whoever does not hear them (i John 4:6) is not of God.

It was divine authority to which Joshua appealed in chapter 1:12-15:"Remember the word which Moses the servant of the Lord commanded you." If by divine authority Joshua acts, there cannot be any conflict with what Moses has appointed. God is not divided against Himself. The word given by Moses is binding. It was divine authority to which the Reubenites, Gadites and half tribe of Manasseh submitted.

Now this principle will be found to underlie the whole book of Joshua. It is true Joshua represents the authority of God just as Moses did; but for that reason all that Joshua does is according to "what "Moses the servant of the Lord commanded." "As it is written in the book of the law of Moses" was true of all the acts of Joshua that were divinely authorized and approved.

Moses and Joshua typify Christ and the Spirit. Moses gave the law. Joshua and others following gave communications from God that Moses could not give. Christ, in contrast with Moses, displayed grace and truth; revealing thereby God and the Father. But He said, "I have yet many things to say unto you; but ye cannot bear them now." Then He goes on to speak of the Spirit who was to come to tell the things He could not tell them. That Spirit came, and has told us these things; but there is no conflict between the things Christ told us and the things the Spirit has told us. Both communications have divine authority. The communications we have received from the Spirit are according to the communications we have received from Christ. In the same way Joshua's work was according to what was written by Moses. If Moses did not give the law, complete and perfect, the ostensible connection of Joshua with Moses is destroyed, and the evident type of Christ and the Spirit is lost-the true relation of Joshua's work to the work of Moses is broken. How present-day theories as to the origin of the five books of Moses show the originators and defenders of these theories to be sadly lacking in spiritual discernment! The nature and character of the mission of Moses is not understood, nor the meaning and significance of the work of Joshua:the true lessons of both are, lost. The very essential element of divine authority entirely disappears in their systems. Their views give us at the best mere human systems which may be compared with other human systems, but lack the authority of God:there is no "Thus saith the Lord" in them.

But how different when we turn to the Pentateuch itself! It is the voice of God we hear, Moses being the instrument through which He speaks. On turning to Joshua, we are still in the presence of the same God. The communications through Moses are not set aside. They are the tests by which we may assure [ourselves that the new communications are by the same divine voice. Joshua thus witnesses to Moses, proclaiming him the servant of the Lord, His authorized representative, the instrument of the establishment of the covenant relationship, the writer of the history of that establishment.
How simple and plain! There is no uncertainty, no perplexity, but the voice of God Himself, clear and unmistakable-an authoritative revelation-a communication bearing the stamp of the authority
of God. C. Crain.

The year Thou enrichest with mercy,
With mercies poured forth in a flood,
And all of the crowns that Thou givest
Shine bright with exuberant good.

Thy truth is forever resplendent,
And gildeth the clouds with its light.
O may it still take of Thy glory,
Exalting Thy good in our sight.

Thy love has been true to its story,
Has spoken again and again
Of treasure enduring and boundless
Beyond the conceiving of men,-

The treasure acquired through the sorrow,
The bitterness, pain and the blood
Of the Holy One, bowing in judgment
Under our sins' awful load!

Thy goodness! O give us the faith
To believe Thou never wouldst cease,
In the tempest of sorrow and pain,
To command the storm into peace!

Thy goodness has given the bitter
To make Thine own love the more sweet:
For joys of the earth that Thou takest,
Thou hast joys unalloyed at Thy feet.

O then, at Thy feet may we gather,
Our eyes on Thy face far above,
And, glad in the peace of Thy giving,
Rest here in the word of Thy love.

We would thank Thee with joy for the hope
Which taketh the veil from our eyes,
And holds to the day of Thy coming,
To be e'er with Thee in the skies.

O grant that our hope may be burning,
Its light shining forth from our way,
And Thine eye perceive our aspiring,
Press eagerly on to that day. E. R.

THE MAN AFTER THE FLESH.

PART II. THE KING OF MAN'S CHOICE.

Chapter 10. SAUL’S FOOLISH OATH.

(1 Sam. 14:23-46.)

Saul, having taken charge, soon turns a glorious victory into a very limited one, and, instead of the joy of conflict in God's cause, gives the people heavy hearts. He occupies them with himself rather than God, and pronounces a curse upon any who may taste food until his enemies are overthrown. He does not see God and His honor, and accordingly all takes color from this. He makes the hearts of the people sad at the very moment when they should be experiencing "the joy of the Lord."

Poor Saul! Even his religion is a gloomy, selfish thing. Like the elder brother in the parable, his service to his Father is unaccompanied even by the joy of a kid, and his friends are confessedly not his Father's. All legality is like this ; self is the center and not God; and where this is the case, what can there be but depression ? And its misery and discomfort is all that such a soul has to share with others. What a libel upon God's love! what a misrepresentation of Him in whose presence there is fulness of joy!

But let us again remember that Saul stands not merely for individuals, but for that principle of the flesh which is present even in the true children of God. The flesh is legal and selfish. When it intrudes into the things of God, it can only mar them.

It turns the grace of God into legal claims, and even in hours of spiritual triumph would occupy the soul with itself. It has no discrimination, and would put into one common class things essentially evil and those harmless or helpful. But a little while before Saul had been glaringly disobedient to God ; he now goes to the other extreme, and would command "to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth."

Fasting has its place in the realm of grace as in law, but not the place given to it by legalism. Where abstinence from food is the unstudied, un-demanded act of a soul absorbed with the things of God, it has a place. One might abstain from food to avoid distraction, or, in fact, because his mind is controlled by other things. But to make fasting a merit, or even to regard it as a means of grace, is to . put it in somewhat the position in which Saul put it here.

See the disaster that results from this legalism. The people are passing through a wood loaded with honey. It is at their hands, just lying in their path. Jonathan, without taking his eye off the enemy, dips his staff in the honey, tastes, and is refreshed. With renewed vigor he can speed after the flying foe. When told of his father's oath, Jonathan truly characterizes the folly of it:" My father hath troubled the land." For nothing is so distracting as the legalism of the flesh.
Let us remember, too, that under plea of conscience, a morbid self-righteousness may impose its claims upon oneself and others till liberty and joy give place to groans and bondage. As we have already said, this principle is inherent in the flesh wherever found. It flourishes under the ascetic rule of the monastery, and equally so in the bosom of one who is still seeking to coerce the flesh into subjection to God, though his creed be the opposite of that of Rome. The flesh is always selfish-always ; when religious-rigid and morbid. It can know nothing of the liberty of the children of God.

Jonathan takes a little honey, which speaks of the sweetness of natural things, not in themselves evil. These things must surely be approached guardedly, and taken, as it were, on the end of a rod. If we kneel down and gorge ourselves with them, as the mass of Gideon's army did, they incapacitate us for warfare. But there is much in nature that can be enjoyed by the freeborn soul without spiritual detriment. After all, "only man is vile " in the pleasing prospect about us ; and scenery, the beauties of nature, needed bodily relaxation, and much else, can be a true refreshing to the Lord's wearied people. "Hast thou found honey? eat so much as is sufficient for thee." This is the divine rule. The world, among the "all things," is ours. But we are to use it and not to abuse it, or to be brought under its power. Here grace and the Holy Spirit alone can guide and check. Needed relaxation may degenerate into the ungirded loins ; cheerful intercourse into unholy levity which blights true spiritual growth. We are absolutely dependent upon the Spirit of God, but He is ever sufficient.

The positive evil of Saul's fleshly restriction is soon seen. The people, faint from long abstinence rather than arduous conflict, reach historic Ajalon, scene of Joshua's long day of conflict. But, unlike him, they have been bound by mere human fetters, and have lost heart. The fear of God has left them, and they fall upon the prey and violate the first principle of sacrificial law-that all blood belonged to God. This brings in genuine defilement. The pouring out of blood (Deut. 12:23, 24) was ever a sort of foreshadow of that Sacrifice of "richer blood" one day to be shed. To ignore all this is defilement indeed; and this is what carnal asceticism will, by reaction, produce.

Saul here, at least outwardly, would preserve divine order, and recalls the people to the sacredness of blood. In this connection too he builds his first altar.

But the end of self-righteousness has not been reached. God has yet to put His finger upon the folly of this oath of Saul. The king proposes, and the people agree, to go down by night and spoil their enemies.. But the priest suggests turning to God and seeking His mind. " Let us draw near hither to God"-a good word surely for us at all times.

And now God speaks-first, indeed, by silence, showing that it is of more importance to Him that His people should be right in their hearts than that they should pursue their enemies. This silence meant, as they knew, that some offense had been committed, and Saul rightly connects it with the oath he had imposed upon the people. But he did not yet know who the guilty person was, nor how. Like Jephthah of old, he is ready to sacrifice his child, and persuade himself he is pleasing God.

God permits all to be brought about as though Jonathan were the guilty one. The machinery, if we may so say, of the lot works out for Saul, and points at his son. And in the madness of his folly the poor king would go to the last extreme, and cut off the only man of independent faith among them.

How beautifully Jonathan shows here! He does not accuse his father, nor speak of the harshness of the oath. He frankly acknowledges his act, though he does not confess a sin. Indeed, his words imply the reverse:" I did but taste a little honey . . . and I must die! " How manifestly at variance with God's thoughts was such an ending to this bright life! And yet Saul is still blind. With another oath he declares Jonathan has spoken his own doom:"God do so, and more also; for thou shalt surely die, Jonathan. " What can be done for a man who brings in God to carry out his own self-will, and thinks the deliverer of Israel is a malefactor ? Is it not like the fatuity of the Jews at a later day, and that other Saul, of Tarsus, who invoked God's approval upon the murder of His Son, and of His people?

Saul is beyond reach, and God must interpose in another way. The people, who had so lately been demanding a king, must now withstand him. Poor Saul's authority vanishes before the hot words of a justly outraged sentiment:"Shall Jonathan die, who hath wrought this great salvation in Israel ? God forbid:as the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day." Saul is incorrigible. We do not even hear of acquiescence nor of resistance. In sullen silence all conflict with the Philistines is abandoned, and they are permitted to return to their own territory. It has only been Jonathan's victory, and Saul has done all he could to spoil it.

We need hardly draw the evident lessons as to the flesh here. It has neither discernment of God's will, nor mercy upon those manifestly with Him. It will turn victory into defeat, put divinely given authority to public shame by its extravagance, and turn joy into mourning and indignation. We need not go back to Israel's history for examples of this ; our own hearts will furnish us with these. Oh, in how many homes has this harsh legalism broken divinely given authority! and in how many cases has the very name of discipline become a stench because of this fleshly pretension! Need we be surprised if in such cases "the people " rise and speak ?

(To be continued.)

The main divisions of the book of Proverbs are clearly marked out by titles or division headings in the text.

1. The walk with wisdom is the general subject of chaps. 1:-9:It may be helpful to point out the subdivisions and sections of this most instructive division.

Subdivision i (1:-3:) gives the governmental consequence of harkening to wisdom, or of despising her voice.

Section i (1:) sets forth first principles. We see why these "proverbs," figures or similes, as the word means, are given (1:1-6). The reader may well ponder the rich fruits of studying the book which are here held out. Is it not worth while ? Next we have the brief but fundamental principle that "the fear of the Lord" is the beginning of knowledge, and that those who despise it are fools (1:7). To sons, who find in God's Word the instruction of a Father and the law of a mother, (for are they not born both of God and of the Word) wisdom is an ornament of grace (1:8, 9). Separation from sinners is the path for such (1:10-19). But those who harken not to Wisdom will find no mercy in the day of judgment (1:20-33).

Section 2 declares that to receive the word of wisdom is to find the knowledge of God and understanding of His ways, being delivered from the way of evil, and from the "strange woman" (a world away from God), and brought into the way of the righteous (2:).

Section 3 gives a cluster of the ripe fruits of the walk with Wisdom (3:1-10).

Section 4 bids us take heart, even though we find the Lord's chastening and reproof in the path of wisdom. Such dealings only prove that we are special objects of the Lord's love and the Father's delight; and they are but a small price to pay for priceless Wisdom, who comes to us with every blessing in her hand, even as she herself is that by which God Himself has wrought His wonders (3:11-20).

Section 5 summarizes the gain of Wisdom, and declares that Wisdom's righteous ways are to be practiced by us in all our dealings with our fellow-men (3:21-35).

Subdivision 2 emphasizes the necessity of consistency and whole-heartedness, cleaving unto Divine Wisdom and separating from worldly evil (4:-6:19). If we cleave to Wisdom and exalt her, she will exalt and beautify us (4:1-9). We may think of the true Solomon here as the one who sets Himself forth as the example of a Son taught of the Father. The two paths, of the wicked and of the righteous, are contrasted (4:10-19). Wisdom should be embraced by our innermost heart, out of which are the issues of life, the ways of mouth, eyes and feet being consistent (4:20-27). The peril of fornication with the " strange woman " is contrasted with faithfulness to the wife of one's youth (5:). This is a parable for " sons." The strange woman is a seducing world, away from God. Our "own cistern," out of which we are to drink, and the wife of "our youth," whose breasts should always satisfy us, is the divine word of wisdom. Another summary follows as a fifth section, the becoming surety for one's neighbor, probably figuring entangling alliances, while we are specifically warned concerning the sluggard, the man of iniquity, and the seven things which are an abomination to the Lord.

Subdivision 3 calls for full sanctification, complete separation from the strange woman, the worth and identity of Wisdom being here fully unveiled (6:20-9:). The warning against adultery (6:20-35) is, for the wise, a warning also against spiritual adultery-friendship with the world (compare James 4:4). The seductions of the strange woman are pictured at length, prefaced and concluded by the appeal and warning of Wisdom (7:). The stranger seducer is the world, whose house is the way to Sheol. But, blessed be God, Wisdom also stands forth, seeking to allure men, though her lips speak only truth and righteousness (8:i-ii). Wisdom, moreover, has much to offer (8:12-21). And at last the mystery of Wisdom's yearning over men is revealed:she is a figure of the eternal Son of God, whose delights were, anticipatively, with the sons of men ere man himself had being (8:22-36). The sixth section contrasts the seven-pillared house of Wisdom with the house of the "foolish woman," whose guests are in the depths of Sheol (9:).

2. Precepts for the way comprise the next division (10:-22:16), which is marked off from the preceding one by the heading, "The proverbs of Solomon" (10:i). These proverbs are linked in couplets, somewhat disconnected as to theme, although we believe that a numerical grouping can be recognized. In general it may be said that seven couplets make a section, and seven sections make a subdivision, of which there are eight. But the second sections of the first and second subdivisions contain only six couplets (10:8-13 and 11:24-29). This is also true of the seventh section of the fourth subdivision (16:4-9). The eighth subdivision is likewise exceptional in that it contains five sections (of seven couplets each) instead of seven sections.

3. Wisdom for the heart seems to be the theme of the next division (22:l7-24:34). The introduction of the division is worthy of the most careful consideration (22:17-21). Heart-application is urged, and the keeping of what is learning "within thee," that right things may be established on the lips. Trust in the Lord will be the fruit of this, with possession of " the certainty of the words of truth," and ability to "carry back words of truth." Careful study will show the application of this to the precepts which follow, many of them directions for practical conduct, and others addressed to the state of our heart, but all calculated to afford a light for self-judgment, and all urging the practice of self-restraint.

4. Wisdom for the walk through the world may describe the special character of the fourth division (25:- 29:), which is made up of " Proverbs of Solomon which the men of Hezekiah, king of Judah, copied out" (25:i). We must leave it to the reader to investigate these more closely. He has a rich and profitable field for study.

5. A summary of the case, though in a form somewhat enigmatical, may be found in "The sayings of Agur" (30:). The substance of Agur's wisdom is that man, as fallen, is nothing; yet having the tried Word, which is Wisdom, he can take hold of God, like the little things upon the earth which are exceeding wise.

6. Triumph over self and the world is still more, briefly summed up in " The words of king Lemuel-the prophecy that his mother taught him" (31:1-9).It is a brief epitome of wisdom in practical conduct.

7. The virtuous woman surely pictures the full fruit of Wisdom, as that which, fully laid hold of, has been wrought into the very character of the creature. The virtuous woman is that which Wisdom makes of the Bride of Christ, as also of each individual soul who has been espoused to Him. Blessed consummation ! F. A.

The self-righteous man loves to recount his past. The Christian's delight is that his past is blotted out -to be spoken of no more. But what is it that blots it out? Ah, he knows well, and to look back to that fills his soul with singing. The glory of God is revealed in the Cross of Christ as truly as sin is covered by it.

"A window shalt thou make to the ark, and in a cubit shalt thou finish it above" (Gen. 6:16).

Noah's window has doubtless furnished great comfort to God's pilgrims in all ages, assuredly gathering that as Noah was compelled by the structure of what was carrying him safely through the storm, to look light to the one source of it, which was above, so the godly, in passing through circumstances of trial, have learned from that to look, not at the whelming floods through which they were at the moment passing, but at the One who was their sole source of light above. In that way, light would come, not directly upon the water-floods, but better still, upon what was bearing them safely through and above them.

Peter began to sink when he dropped his eye from the Lord to the surrounding waves (Matt. 14:30).

But our comfort in contemplating the passage at the beginning of this paper may be increased when we remember the real force of the word which is there translated "window;" it is never in any other instance translated window. The word is tzohhar, and is used as a substantive twenty-four times; eleven times it is rendered "noon," as "where thou makest thy flock to rest at noon" (Cant, i, 7); ten times it is rendered "noonday," as "and thou shalt grope at noonday" (Deut. 28:29); once it is "midday" (as i Ki. 18:29), and once (as in Jer. 20:16) "noontide," the remaining instance being that under consideration.

The word comes from a verb signifying "to make oil," occurring but once (Job 24:ii).

It might be questioned if very much light could be expected naturally from a window of "a cubit" under any circumstances, particularly at such a time of storm and tempest, but as Noah cast his eye up at that single inlet to his ark, what would he see? " Noonday:" no other hour of day or of night did that little window speak of. It was never midnight there, nor four o'clock in the morning, always
"noon."Come rain or come sunshine, "noontide" could alone be seen up there.

Noah means "rest," and we can think of him as answering to his name, as shut in by the Lord Himself and passing through all that terrible flood which overwhelmed every living thing outside the ark, he lifted his eyes to that little window and saw "noon," stamped upon the one means of communication with what was outside.

Noah's passage between the old world and the new, may illustrate primarily, the passage of the godly remnant in the last days through the time of trouble coming upon the earth, and from their old status under the legal covenant, to their establishment in blessing under Messiah in the land; the root of their blessing being not the old covenant of the letter which kills, but of the Spirit which gives life.

How well then may we, who have the Spirit, and enter into the spirit of the new covenant, and thus ante-date all this blessing, apply in the fullest way what we have been speaking of in regard to this "window?" We are passing likewise between the old creation and the new, shut in with God and by Him; the storm buffets without, but within, as we cast the eye aloft upon our "window," we see only "noonday." We are "in the light as He is in the light"-not a question of how we are walking, but of where we are.
As we contemplate Him appearing "now in the presence of God for us," the glory of God radiating from His face, we too may find our "noon," and enjoy the "rest" which comes from letting Him have His blessed way with us. J. B. J.

(2 Cor. 12:1-10; Phil. 3:7, 8, 14-20.)

We have just had a precious lesson from the picture given on the other side of the cross (Luke 9:).Those three favored apostles were taken up to the mount of transfiguration, they saw a wonderful vision and heard wonderful words.

Here, in 2 Cor. 12:, we have a similar lesson to a sample man on this side of the cross, with added things, according as this apostle is the herald of fuller light and truth for us. Luke 9:is a vision of the Kingdom; 2 Cor. 12:a heavenly vision for the man in Christ-a taste of what awaits those who belong to heaven. To the apostle to whom are committed the heavenly things God opens up the heavens and gives him a taste of his future home. We have two lessons at the very threshold.

First, God takes him up to the heavenly scene and gives him a taste of what he was to have in the future.

Second, the same man who has the heavens opened up to him now has to return to earth, and is left here to represent the One he had just seen above, and illustrate in his life the precious things he had learned.

Paul saw visions and received revelations that made a wonderful impression upon him, and he could not find words fully to express what he saw. His soul was so raptured that he could not even tell whether he was in the body or out of the body at the time. This was to be the power within for his testimony in suffering afterward to the end of his course. It would enable him to bear in patience the "messenger of Satan" who would seek to hinder him in every possible way, but who, in the hand of God, would be the means of preventing him from pride- the cause of the downfall of all who become possessed of it.

So the disciples in Luke 9::they are given a glimpse of the coming glory of the Kingdom, that they may in patience meet all the difficulties of Satan's opposition until the Kingdom is set up.

We have the same lessons to learn, and God uses the same means, though in a different form:we get glimpses of Christ in the glory also, that we may face the stern realities of the Christian life. Each heart knows what its own exercises and sorrows are in this respect, and Satan intends these to hinder us also; but God uses them to deepen the spirituality of our lives. We have seen the apostle in the heavens; next we have seen his re turn, and then his exercises begin; now we will notice a few lessons which follow, rather finer examples than the failures we note in Luke 9:after the transfiguration; yet these failures all went for blessing. Exercise of soul is sure to follow seasons of elevation. When Paul comes down from the third heaven he is brought where there is need of prayer. Yes, he prayed three times. And is not this a great blessing ? If we have things that try us, things from the world, or the flesh within, or from Satan without, do we not then value prayer more ? Every exercise and sorrow, if taken rightly, produces more prayer and if this be the case the result is profit and blessing to ourselves, and glory to God.

But we move on with the progress the Spirit gives in this dear man's experience.
The Lord answers his prayer by saying, "My grace is sufficient for thee."

What a lesson we learn here! He does not get what he first prayed for, because the Lord saw something else was better for him. But He gave him grace to endure his circumstances, through which he would be the better fitted to be His servant. All this is written for us. We have exercises; we are made to feel the need of prayer; and next we learn that "my grace is sufficient" for the whole path until we reach the end and see our Lord face to face.

See now the resignation which follows:"I will glory in my infirmities that the power of Christ might overshadow me " (New Trans). He is living here for Christ; and anything that will enable him the better to carry out the purpose of His heart, he is willing to submit to. What a lesson for us! The Lord give us the desire thus to follow the apostle even as he also followed Christ.

Turning now to Phil. 3:we get further testimony in the same way.

When the apostle returned to the sober realities of the life of service, the impress of that glory sight remained upon him so powerfully that he says he counts everything here as filth that he might win Christ (New Trans. J. N..D., Phil. 3:8). Things he might glory in and use, even enjoy perhaps-to Paul, the man who had the heavenly vision and the glory of the Lord pass before his eyes-all must go for Christ. Compared with Him all is filth. What divine energy!

He knew Christ, but knew Him only to desire to know Him more. He had learnt to know Him, to walk with Him, and now he desired to be here only to represent Him. Now with a longing heart he is looking for the Saviour (vers. 20, 21) from heaven to bring the desired end, and so do we. Nearly 1900 years have passed since He left the Mount (Acts 1:) and since He said, "I will come again" (John 14:), but He is surely coming, and we believe the time is now very near. This last verse gives us what we shall get, and I love the last word, "Himself." Yes, all will be right then; perfect in spirit, soul, body-all, all like Himself, and with Himself. It is Himself who shall come, yes beloved, Himself the Saviour forever.

May the Lord help us to respond to such light and truth, that the yearnings of our heart may be, as we look on to the end, "Even so, come, Lord Jesus."

OR, WHAT DEATH IS TO THE HOUSEHOLD OF FAITH.

(Continued from page 52.)

In another place the apostle writes, "Forasmuch, then, as the children are made partakers of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage" (Heb. 2:14, 15). Here it is stated that the devil "had the power of death." He instigated that which brought in death, as seen in the third chapter of Genesis, and in this way he acquired "the power of death; " yet not, of course, power for himself to take life. God had said to the man, " Of the tree of the knowledge of good and evil, thou shalt not eat of it:for in the day that thou eatest thereof thou shalt surely die" (Gen. 2:17). The devil, knowing this, using the serpent, said to the woman, "Yea, hath God said, Ye shall not eat of every tree of the garden?" This was to instil into her mind the wicked thought that it was not goodness in God to forbid them eating of any tree where He had put them. The thought was imbibed, and had the sad effect intended, as her reply showed, saying, "We may eat of the fruit of the trees of the garden:but of the fruit of the tree which is in the midst of the garden, God ham said, Ye shall not eat of it, neither shall ye touch it, lest ye die." She was so occupied with the prohibited tree that she saw little or nothing else. Also, she added to the word of God, neither shall ye touch it." She also made the infliction of the penalty doubtful-lest ye die." Having thus gained much more than her ear, he was bold enough flatly to contradict God-"Ye shall not 'surely die;" not only so, but to slander Him-"for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." This incited to the overt act-" And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:1-7).

But the Lord God came into this sad scene. And they, hearing Him "walking in the garden in the cool of the day, hid themselves from His presence among the trees of the garden." But He had not come as a policeman to arrest the guilty ones, but as a faithful and loving Creator seeking His deluded and erring creatures, to be helpful to them in their sadly changed condition. Not only was His heart full of grace towards them, but a plan was in His mind to counterwork the devil-a plan to meet the whole need in the fullest way, through Him who was "foreknown indeed before the foundation of the world " (R. V.), " the first man " being " the figure of Him that was to come." So that, through redemption, the dark cloud which had come in might be turned into a morning without a cloud, and even death, the penalty of sin, be changed into a blessing for those who should trust in God, and in Him who was to come; so that it might be written even in Old Testament times, "Precious in the sight of the Lord is the death of His saints " (Psa. 116:15). All this is seen as accomplished in the passage on which we are dwelling. In the previous context the apostle writes, "It became Him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering." And after making some quotations from the Old Testament, including the following from Isaiah, "Behold, I and the children which God hath given Me," he adds our passage, " Forasmuch, then, as the children are partakers of flesh and blood, He also Himself likewise took part of the same." The Son of God became man, a body being prepared of God for Him; thus He became the Kinsman-Redeemer-"that through death" -His own death for atonement-"He might destroy" (or annul, bring to naught) "him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage." Blessed triumph of good over evil! and this so complete, that what was meant by the foe to bring lasting ruin, is by grace, through the Cross, turned into blessing for those who believe:even death is "gain" to them. Yea, while in the body they have no need to hide themselves from the presence of God, seeing that they have got on " the best robe." They have title to "joy in God through our Lord Jesus Christ." Happy portion!

The apostle John writes, "For this purpose the Son of God was manifested, that He might destroy the works of the devil (i John 3:8). God in His own due time sent forth His Son, born of a woman, to do this work. God doubtless meant this in saying to the serpent, "And I will put enmity between thee and the woman, and between thy seed and her Seed; it shall bruise thy head, and thou shalt bruise His heel " (Gen. 3:15). Thus the serpent was to bruise the heel of the Seed of the woman. Though a bruised heel is very painful, yet it is not fatal. The "passion," or sufferings, of Christ, though unto death, yet were not fatal, as He came from death without seeing corruption, and His death was the ground" of His triumph. With this, meaning He said, "Except a corn of wheat fall into the ground and die, it abideth alone:but if it die it bringeth forth much fruit" (John 12:24).

But the Seed of the woman was to bruise the serpent's head. A head fully bruised or crushed must be fatal-this, doubtless, meaning a full overthrow of his power. The bruising of the heel of the Seed of the woman was no doubt meant by God to accomplish this.

The Lord, as His public ministry was closing, was looking forward exultingly to the bright effects of His approaching bruised heel. " Now is the judgment of this world:now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto Myself. But this He said, signifying by what manner of death He should die" (John 12:32, 33, R. V.). He said to those who came to Gethsemane to take Him, "This is your hour, and the power of darkness" (Luke 22:53). "The prince of this world"-"the power of darkness "-was urging them on:as Peter said to them on the day of Pentecost, " Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain" (Acts 2:23). The prince of darkness doubtless wished to bring about the death of Jesus for the retaining of his own power; but God meant it for the complete overthrow of that power:as it is said in the passage already dwelt on, the Son of God took part in flesh and blood, "that through death He might bring to nought him that had the power of death, that is, the devil" (Heb. 2:14, R. V.).

"By weakness and defeat
He won the mead and crown:
Trod all our foes beneath His feet
By being trodden down.

''He Satan's power laid low;
Made sin, He sin overthrew,-
Bowed to the grave, destroyed it so, "
And death by dying slew."
All this will be carried out in power, in God's good time, when the empire of the devil, founded on man's fall, shall be destroyed and have no place. (See Rev. 12:7-9 ; 20:1-3, 10.) Although we may indeed rejoice that the full end of his power is coming, yet we have not to wait till then to be free from his authority. It is enough for faith that redemption by price is accomplished. The apostle, writing to those who had faith, says:"The Father . . . has delivered us from the authority of darkness, and translated us into the kingdom of the Son of His love" (Col. 1:13, new translation). The redemptive price being the precious blood of Christ, those who believe in Him have title to say, "We have redemption through His blood, the forgiveness of sins, according to the riches of His grace " (Eph. 1:7). In the same epistle they are said to be "made nigh by the blood of Christ;" yea, so nigh that they are seen of God in "the heavenly places" in Him who appears for them there. And if they depart out of this life, they depart to be with Him. The dying malefactor expressed his faith in Jesus as being the Christ of God in saying, "Lord, remember me when Thou comest in Thy kingdom; " to which the Lord replied, "To-day shalt thou be with Me in paradise." And the blessedness of that remarkable trophy of grace is, according to the plain teachings of Scripture, the happy portion of all who die in the Lord. Though death came by sin, yet sin being gone for believers, death coming to them surely cannot be penal. It only takes that which detains them in absence from the Lord, and frees them from a scene of sin and grief; and their spirits enter into a blessed rest till the coming of the day of redemption by power, when the Lord Jesus returns, "who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory "(Phil. 3:21, R. V.). "We shall be like Him; for we shall see Him as He is." We may say in joyous hope, "O death, where is thy sting ? O grave, where is thy victory ? The sting of death is sin; and the strength of sin is the law:but thanks be to God which giveth us the victory through our Lord Jesus Christ." R. H.

(To be concluded in next number.)

"Jesus Christ the same, yesterday, and today, and forever." We do not begin a new year with a new Person. Blessed be God, He is known to us, as our Saviour who has redeemed us by His blood, as our Friend who has led us hitherto, and as our Lord whom we would bow to and obey. Let it be ours then to know more of Him; to say with Paul, " that I may know Him."

" Rest in the Lord, and wait patiently for Him."

Thy lesson art thou learning, O tried and weary soul ?
His ways art thou discerning, who works to make thee whole ?
In the haven of submission art thou satisfied and still?
Art thou clinging to the Father 'neath the shadow of His will?
Now, while His arms enfold thee, think well, He loveth best;
Be still, and He shall mold thee for His heritage of rest.

The vessel must be shapen for the joys of Paradise,
The soul must have her training for the home beyond the skies.
And if the great Refiner, in furnaces of pain
Would do His work more truly, count all His dealings gain.
For He, Himself, hath told thee of tribulation here:
Be still, and let Him mold thee for Himself in glory there.

From vintages of sorrow are deepest joys distilled,
And the cup outstretched for healing is oft at Marah filled.
God leads to joy through weeping, to quietness through strife,
Through yielding into conquest, through death to glorious life.
Be still, He hath enrolled thee for the Kingdom and the crown;
Be silent, let Him mold thee who calleth thee His own.

Such silence is communion, such stillness is a shrine,
The "fellowship of suffering" an ordinance divine;
And the secrets of " abiding " most fully are declared
To those who with the Master, Gethsemane have shared.
Then trust Him to uphold thee 'mid the shadows and the gloom;
Be still, and He shall mold thee for His presence and for home.

No words can express the gratitude we owe to Him who loved us, even when we were dead in trespasses and sins:the love of Jesus is unutterably precious and worthy of daily praise. No songs can ever fitly celebrate the triumphs of that salvation which He wrought single-handed on our behalf:the work of Jesus is glorious beyond compare, and all the harps of heaven fall short of its worthy honor. Yet I do believe, and my heart prompts me to say it, that the highest praise of every ransomed soul, and of the entire Church of God, should be offered to our adorable Lord for Himself-His own blessed Person. The love of His heart is excelled by the heart which gave forth that love, and the wonders of His hand are outdone by the hand itself, which wrought those miracles of grace. True, we bless Him for what He has done for us in the place of humble service, and for what He suffered for us as Substitute on the altar of sacrifice, and for what He is doing for us as Advocate in the place of highest honor at the right hand of God:but still, the best thing about Christ is Christ Himself. We prize what comes from Him, but we worship Him. His gifts are valued, but He Himself is adored.

While we contemplate, with mingled feelings of awe, admiration, and thankfulness, His atonement, His resurrection, His glory in heaven, and His second coming, His regal honors as Israel's Messiah in the world to come, still it is Christ Himself, stupendous in His dignity as the Son of God, and superbly beautiful as the Son of man, who sheds an incomparable charm on all those wonderful achievements, wherein His might and His merit, His goodness and His love and grace appear so conspicuous. For Him let our choicest spices be reserved, and to Him let our sweetest anthems be raised. Our choicest ointments must be poured upon His head, and for His own self alone our most costly alabaster boxes must be broken.

" He is altogether lovely." I suppose at first we always begin to love Him because of what He has done for us, and even to the last His love to us in His gifts will always be the strongest motive of our
affection towards Him; still there ought to be added to this another reason less connected with ourselves, and more entirely arising out of His own superlative excellency:we ought to love Him because He is lovely and deserves to be loved. The time should come and with some of us it has come, when we can heartily say, " We love Him because we cannot help it for His all-conquering loveliness has ravished our hearts." Surely it is but an unripe fruit to love Him merely for the benefits which we have received at His hands. It is a fruit of grace, but it is not of the ripest flavor; at least, there are other fruits, both new and old, which we have laid up for Him, and some of them have a daintier taste.

There is a sweet and mellow fruit which can only be brought forth by the summer sun of fellowship- it is love to Him because of His intrinsic goodness and personal sweetness. Oh, that we might love our Lord for His own sake-love Him because He is so supremely beautiful-because a glimpse of Him has won our hearts-because He is dearer to our eyes than light. Jesus Himself"is better than all He has done or given:and as from Himself all blessings flow, so back to Himself should all love return.

(Selected.)

A Reply to the Doctrine of A. G's. Paper

"THE GROUNDS OF THE MONTREAL DIVISION RECONSIDERED."

The apostle John tells us the children of God do not need the teaching of men. Even the very babes among them possess in the teaching of the Spirit of God what is entirely sufficient for abiding in the truth. The teaching of God by His Spirit, then, is the test to which all teaching may be brought. Whatever answers to it, is in agreement with it, may be unquestionably received; but whatever does not agree with it may be rejected without the least hesitation. We do not have to stop to inquire the name of those who bring the teaching. The human instrumentality is nothing, so far as the authority of the teaching is concerned. The stamp of authority -divine authority-is on the teaching of God, and on that alone.

In a tract by A. G., entitled, "The Grounds of the Montreal Division Reconsidered," there are some doctrines which have a strange sound. I propose bringing them to the test of the teaching of the Spirit of God in the Scriptures. If they prove to be what He has taught us, then every child of God is responsible to receive them; but if they are not the doctrines of the Spirit of God, they lack the stamp of His authority; we are not to receive them, then, but on the contrary must refuse them.

One of these strange doctrines is that the Old Testament saints, while they had faith in God, did not have faith in Christ. On page 17 of A. G's. tract, the reader will find it stated thus:

"In the past dispensation there was faith in God, but not faith in Christ; for the Son was yet secluded in Deity."

Does the Spirit teach this? It is simple to ask the question. It is just as simple to find the answer. It is not difficult to apply the test. A. G. does not appeal to Scripture; and no wonder, for the doctrine is not there. His one argument for it is, "for the Son was yet secluded in Deity." This he seems to think quite sufficient. But is it? Was there no testimony in the past dispensation to Christ? Who would dare say there was not in the face of Christ's own declaration, "Moses wrote of Me." When in Luke 24:44, He says, "Which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me," does He not affirm that He is, at least, the principle subject of testimony in the Old Testament? Do I need to make any further quotations? I leave it with the reader to look them up.

"The Son was yet secluded in Deity" is a most unhappy expression. The New Testament tells us of things that were secluded in Deity, hid in God, not revealed to the sons of men-was Christ one of these things? These were secrets from the beginning of the world, but Christ was not one of them. Some things concerning Him were not revealed, but that does not imply that there was no revelation at all about Him.

It may be said, perhaps, A. G. means that Christ was not manifested, and that He could not be the object of faith until He was manifested. Very well. God was not manifested. How then was He the object of faith? If it be said, What is intended is that He had not been sent into the world and presented to men as the Son:this will not avail either, for God had not been proclaimed as the Father. If Christ could not be the object of faith until He came and proclaimed Himself the Son, how could God be the object of faith before He was proclaimed the Father? It will be said that it was as Jehovah that He was the object of faith. But the title Jehovah belongs equally to the three persons of the Godhead. There are numerous passages in the Old Testament in which that title applies to the Second Person. There are passages, too, in which it is Himself that is the speaker (Isa. 6:8; 41:14; Ex. 3:7, 8, and many more).

Faith gathered a doctrine of the trinity from the Old Testament. It was a belief of the Jews that one of the trinity would appear among them as a man. They were expecting an incarnation. They did not deny incarnation. They did not reject Jesus because they did not believe in incarnation, but because they would not believe He was the incarnate One they expected. Nathanael knew from the Old Testament that Israel's King would be both God and man. On discovering that Jesus was God, he not only confessed Him as being a divine Person, but was convinced that He was the King they were waiting for, and at once acknowledged it:"Rabbi, Thou art the Son of God; Thou art the King of Israel" are the words in which he expressed the faith that was in him (John 1:49). So, too, Peter. His Old Testament taught him that Jesus was "the Christ, the Son of the living God" (Matt. 16:16, 17). It was there he found the Father's voice in testimony to Christ. All this shows that Christ was a very distinct object of faith in the past dispensation.

Again, in the conduct of the men of faith in Old Testament times we see that Christ was the object of their faith. For example, take Abel. From what God had revealed in connection with the promise of the woman's Seed and the clothing of Adam and Eve with coats of skin, Abel judged that the only way of escape from the death to which he was exposed, was by another-the woman's Seed-taking that death for him. So he puts before God the symbol of the death of Christ. His own sacrifice was not the object of his faith:it was merely the witness that he trusted in the provision God had given testimony to. So it was all along down the whole length of the past dispensation. God was witnessing to Christ. Faith had the One God testified to as its object. Faith looked deeper than the ritual it was so careful to observe, and saw in it not the provision of God, but the symbol of it, and in the use of the symbol proclaimed its faith in the Christ it witnessed to.

A. G's. doctrine, then, that '' in the past dispensation there was faith in God, but not faith in Christ" is clearly disproved by Scripture. It is not the doctrine of the Spirit of God. It must therefore be refused.

When a person puts forth an unscriptural doctrine he must have some reason for doing so. The doctrine is essential to some purpose, grows out of some need. We have not to look far for what manifests the need of the doctrine we have been considering. A. G. has another doctrine which fills an important place in his system:it is necessary to establish it. Out of this necessity the doctrine that Old Testament saints did not have faith in Christ originated. A. G. is very anxious to show that there are now two classes of believers-one comprised of those who have faith in God, another of those who have "gone on to faith in Christ."

He says, in immediate connection with what we have been looking at:

"May there not to-day be found faith in God in those who yet are only on their way to Christ? " (Italics mine).

A little further on in the same paragraph he says:

"Does Scripture teach that there is an invariable, instantaneous transition from being dead in sins to being in Christ; or does it on the other hand, evidence that God has left Himself free to quicken a soul before, and on the way to, trust in Christ?"

In the next paragraph we read:

"Man reckons the beginning of his own life from the moment of birth; but was all that preceded only death? Is there not a pre-natal condition involving the commencement of life-a condition from which the status of life is rightly withheld ? Need we then be surprised if God has been pleased to deal in like manner with the beginning of spiritual life, if room be left in Scripture for what may conveniently be termed an underground, vital work of God in the soul; not yet life in its recognized status, but that which is nevertheless foreign to the dead condition of the mere child of Adam?"

Now here we have the doctrine clearly. He is distinguishing between quickening and birth. There is the "beginning of life enveloped in obscurity"- a "pre-natal" life, which is "an underground, vital work of God in the soul." This is quickening. Old Testament saints were thus quickened, and there is a class of believers to-day who are in the same condition. There is also a "status of life"-a condition which those who only believe in God have not reached, though they are on the way to it and will get it when they believe in Christ. This "recognized status" of life is new birth, or at all events is the possession of those who are born again. Then the Old Testament saints were not born again. They were only quickened. They had pre-natal life, but the "status of life" is "rightly withheld" from them. What they had, and what a class to-day have, is just the beginning of life.

Reader, is this your doctrine? Is it the doctrine you have been taught? Is it the doctrine of Mr. Darby, Mr. Kelly and many others whose names we all revere as men taught of God? It has a strange sound, has it not? It does not sound like Scripture. It is simply the doctrine of A. G.

We shall expect him to consistently maintain it. We have tried honestly to fairly represent the doctrine. We do not think we have misrepresented it or exaggerated it. We have given it a straightforward interpretation. But how surprised we are to find that A. G. does not consistently maintain it! In the very next paragraph on page 20, he writes:

"We know that the Old Testament saints were born again; nevertheless, in so far as the writer knows, Scripture nowhere speaks of them as having had life, which, in its recognized status, awaited as a fitting honor the coming of the Son of God, the revealed object of faith and accomplisher of redemption."

So, then, there is some mystery about it after all that has not been fully explained. A. G's. carefully drawn statement needs some modification; at least enough to allow the Old Testament saints to have had something more than the mere beginning of life -pre-natal life. But the modification must not permit us to say they had "life in its recognized status." That could not be until "the coming of the Son of God and the accomplishment of redemption." Is there, then, three conditions of life-pre-natal life, new birth, and life in its recognized status? Or is there some confusion in A. G's. teaching? When he says, "We know the Old Testament saints were born again," was it a slip of the pen? Was it the result of a life-long habit? Either supposition will explain the confusion, but if it is not permitted us to thus account for it our only alternative is to charge inconsistency.

But further, we have seen that he says, "May there not to-day be found faith in God in those who yet are only on their way to Christ?" Well, what kind of life do they have? Just the mere beginning of life-simple pre-natal life? He says the Old Testament saints had faith in God and that they were born again. Consistently, then, these (the saints of to-day who only have faith in God) must be admitted to be born again. Still we must believe that even so they are in a condition of life "from which the status of life is rightly withheld." A newborn babe not in the status of life! Our answer is, This is not the truth in connection with natural life, and we lack scripture for believing it true in spiritual life. But whatever way you put it there is confusion.

But perhaps A. G. will straighten it out for us. Let the reader turn to page 19 to find the following:

"In chap. 6:53, of John's Gospel, we have the Lord's deeply affecting statement, 'Verily, verily, I say unto you, except ye eat the flesh of the Sou of Man, and drink His blood, ye have no life in you." The disciples, who probably heard these words, did not understand them; and could not then so eat and drink. Who indeed was there that had appropriated a Saviour who had passed through death and judgment? Was the Lord the alone living one in a scene of universal death? On the contrary, there were the eleven and doubtless other disciples; and in all probability numbers of other quickened souls, within or without the land, still on Old Testament ground; Christ not yet having been presented or preached to them. Did the Lord intend to deny the work of God existing in those souls? Surely not. Yet the language is strongly exclusive-' ye have no life in you.'"

Here we are told that the Lord was not the only living one in the scene of death. What kind of life did He have? He does not tell us. We are not informed whether it was "life in its recognized status " or not. But there were others who had life if He was not the only living one-the eleven and numbers of others. Was their life the same kind as His? It surely must have been if He was not alone in having life, yet they could not have had life in its "recognized status."It was too early for that. Well they were "still on Old Testament ground."Then their life was pre-natal life-or perhaps they had new birth. At any rate he thinks they had life in some sense, and that the Lord did not intend to deny it. Then he proceeds to make the Lord say, "Ye have no life in you."Reader can you fit his statements together? There is here wretched confusion. Had he been consistent he would have put into the Lord's mouth the weeds, "no recognized status of life." He does not do this, but makes the Lord say they have no life at all. Somehow, Scripture does not lend itself to wrong doctrine. Men who bring doctrines of their own, which they have not learned from God have to wrest the Scriptures.

But let us examine further his teaching in this passage. He says the disciples '' could not then so eat and drink." And further on he tells us very solemnly that we need to know "the divine thought" in order to understand "the divine utterance." We will ask him to give us the divine thought. His answer is as follows:

"The Lord is bringing life and incorruptibility to light. It is life out of death, His own anticipated sacrificial death, and its nature which He is revealing. When the mighty work of redemption should be accomplished, when ' the Lord of life in death had lain ' then would it be possible for the disciples and other quickened souls to eat His flesh and drink His blood. When, in the exercise of this determinative function, the life should be evidenced, it would be owned." (The italics are mine.)

This, then, is "the divine thought," according to A. G.; and "the divine utterance," therefore, is that the Old Testament saints, not only, but even the eleven and the numbers of quickened souls of the days of our Lord's life, could not eat His flesh and drink His blood. We are supposed to have this chapter fully illuminated now! But have all the difficulties been satisfactorily cleared up ? Does the wonderful light that now shines on this chapter clear away all the mist and explain all the mystery ? Let us see. In ver. 47 of this same chapter (Jno. 6:) our Lord says, '' He that believeth on Me hath everlasting life." This we suppose must be "life in its recognized status." Believers had it then. Ver. 64 confirms this :'' But there are some of you that believe not." Evidently there were two classes then, believers and unbelievers. The believers had everlasting life. But A. G's. doctrine is that the Lord is teaching that they did not have it:and more, that they could not possibly have it until after His sacrificial death. Somehow there is darkness in our light! It does not clear up the chapter. There is mist still. Perhaps the Lord did not say, '' Except ye eat," but " Until ye eat." Or, perhaps the Spirit, whose office is to bring to remembrance all things whatsoever the Lord said, in this one instance forgot just what He did say. But we are not prepared to admit either of these suggestions. Are we forced, then, to accept the light offered us, even if it does not accredit itself as truth ? No; by that fact, we know it has not the stamp of divine authority. It is a doctrine of man, and not of God.

He says, "Who indeed was there that had appropriated a Saviour who had passed through death and judgment?" By the italics it is plain that we are expected to regard this as an unanswerable argument! But there is a defect in it fatal to its value. Because none had appropriated a Saviour who had passed through death and judgment, it is assumed none had appropriated a Saviour who would pass through death and judgment. But the assumption is contrary to Scripture. We have already seen that Abel did so. Numerous other cases might be cited; but I pass on to another point.

"Alongside of this solemnly divisive scripture may be placed a kindred passage from John's Epistle, namely, 'He that hath the Son hath life; and he that hath not the Son of God hath not life.' Again the Spirit of God fixes our attention on the broad distinction between the two fully contrasted classes of the living and the dead. To introduce here what is merely transitional would only detract from the force and impressiveness of the Spirit's style. Instruction upon that point belongs to another line of ministry, and must be looked for elsewhere in Scripture " (page 20).

Where elsewhere ? We are not told. If there is a special line of ministry in Scripture on '' what is
merely transitional " between the classes of the living and the dead, it ought to be easily pointed out. Let us see if we can find it. According to Scripture, mere natural men are in a condition, belong to the class, of the dead. In Eph. 2:4, 5, we read, " But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ." There is no place in Eph. 2:for A. G.'s "transitional" things -no place for pre-natal life, or new birth; for we suppose he holds that quickening with Christ is "life in its recognized status." Pre-natal life and even new birth are " foreign to the dead condition of the mere child of Adam," but there is no room for them here. Or, are we to suppose that one who has these transitional things is still dead, is still in the condition of death in trespasses in sins ? We are not sure whether A. G. thinks so or not:but in vers. 2 and 3 of this same chapter we find this condition described, and we are told who are in it. "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." Is this a description of a condition in which we have what is "foreign to the dead condition of a mere child of Adam "? Has a child of wrath prenatal life ? Is one born again a child of wrath ? It is when we were children of wrath-in the condition of death-that we were "quickened with Christ." Does not this show that quickening, new birth, and quickening with Christ, now are identical ? It also shows that Scripture does teach "that there is an invariable transition" (I will not say with A. G. "instantaneous" transition, because quickening is a moral and spiritual process) "from being dead in sins to being in Christ, forgiven and justified." In this connection, Col. 2:13 may be quoted:"And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses."

A. G. undertook to show that "quickening can be apart from faith in Christ." He has not done so. Nowhere in all the scriptures to which he has referred us has such a doctrine appeared. It is on the supposition that quickening is apart from faith in Christ that he bases his charge that " the connection of justification with quickening, as an invariable present accompaniment," is false, and that it is "erroneous" to "include" with quickening "the being in Christ and forgiven." Failing to establish the foundation on which he was to rear his building, the structure which he purposed to erect never becomes an actuality; the "distinct issue" he has "raised" collapses. C. Crain.

(To be continued.)

One great thing we have to seek is, that communion with Christ Himself be as strong as all the doctrines we hold or teach. Without that the doctrine itself will have no force:besides, we ourselves shall not be with God in it, and after all, that is all. J. N. D.
A "DRY" WAY THROUGH JORDAN OR WHAT DEATH IS TO THE BELIEVER.

"Now Hebron was built seven years before Zoan in Egypt.'

In Num. 13:21-25, we have an account of the searching out of the land of Canaan by the spies. At the command of the Lord, Moses had sent them. He gave them very explicit directions with regard to their mission, and here we read of the actual carrying out of the work which they were sent to do. Right in the middle of this account of their fulfilment of the mission on which they had been sent, there is a parenthetical statement. The narration tells us of their going to Hebron and of the sons of Anak they saw there; then there is a break in the account-a sort of an interruption. It is stated parenthetically, "Now Hebron was built seven years before Zoan in Egypt." This statement is not properly a part of the description of the work of the spies. It is something incidentally added. It is a statement put in. After the parenthesis the description proper is resumed and continued until completed. But there must be some reason for putting in the parenthetical statement. If we look for the reason we will find it in the account of the effect of the report which the spies gave the people. There was manifestly in the spies, save Caleb and Joshua, a spirit of unbelief. This spirit was plainly shown in the report they gave, and the effect of it is seen in the murmuring against Moses and Aaron and in their saying,'' Let us make a captain and let us return unto Egypt." The spirit of unbelief in the spies developed the spirit of rebellion in the people; and the intensity and energy of this spirit of rebellion is seen in the cry of the people to stone Joshua and Caleb for their efforts to stem the tide of disaffection and rally them to faith and confidence in God. Now this resolution of the people to return to Egypt, as being the result of the unbelieving spirit shown by the spies in their account of their searching out of the land, explains why this parenthetical statement is put in just where it is. Hebron was a more ancient city than Zoan. It thus had a glory outshining the glory of Zoan-the chief city of Egypt at. that time. As regards age it had the greater renown-its origin was earlier. Israel in setting their face towards Egypt were turning from what had been built before Zoan, though at that time it was Egypt's pride.

I think now we have before us the features essential to a correct application and an unfolding of the spiritual lesson which this parenthetic statement contains for us. Through grace God has made its spies of the things in heaven where Christ is. The meaning of Hebron is "association" or "communion."We have been given to know the purpose of God as to Christ-that it is the good pleasure of His will that Christ should be Head over all things, both heavenly and earthly, and that we should be associated with Him in this glorious supremacy, not only as being individually identified with Him, but as being collectively His fulness-the one new man, Christ and His Church, jointly occupying the place of authority over all. What a revelation this is! How it gives us to be in communion with God-to enjoy, by the power of the Spirit through the Word, this revelation of the thoughts of God. This is Hebron indeed!

But when were these thoughts of God formed? When was this purpose of God concerning Christ established? When did God determine on joining us to Christ and on giving Him an inheritance which we also are to possess, but possess as being united to Him ? Lofty thoughts these! They have been revealed to us. We know and enjoy them. But when were they formed? Does not, "Now Hebron was built seven years before Zoan in Egypt" suggest the answer ?

God the Father, God the Son, and God the Holy Spirit, had their Hebron when nothing existed but themselves. In mutual counsel a purpose was formed. What was it? It was that there should be a Man at the head of everything, whether things in heaven or on earth. A determination was established to put a Man in the place of absolute supremacy over everything. It was fixed and settled that He should be '' high above every principality, and authority, and might, and dominion, and every name that is named, not only in this age, but also in that which is to come." What a position! But it was also determined that He should have companions to share with Him this position of supremacy-that from among fallen, sinful men there should be those who should be identified with Him in the place of exaltation to which He was to be exalted-to inherit, under Him, and yet as associated with Him, the inheritance that had been fixed upon as to be given Him.

But, wondrous and great as all this is, it is not the fulness of the Hebron of God. We must take in yet another thought in order to realize the fulness of the divine purpose. One might well say:Can there possibly be anything more than this? Can divine grace exceed making us the companions of
Christ in this position of immeasurable glory? With God mere grace is not enough. There are the riches of His grace. But even this does not satisfy Him. Such is the joy He has in Christ that in order to give expression to the fulness of what His own heart deems Him worthy of, He must take up in exceeding riches of grace some of the fallen, sinful sons of men and make them to be the fulness or completion of Him whose glory fills the whole universe of God, joining them to Him as the woman was joined to Adam. Even this was embraced in the purpose to God-that purpose which was determined upon in the time of divine counsel. What must have been the communion of the divine Persons as with one mind they established this grand purpose! How impossible to describe the joy with which they were filled. What a Hebron it was!

But this is the Hebron to which, through grace, we have been brought. The eternity to come will be but the realization of the purpose established in the eternity of the past. There will be no element of joy in the divine communion of the eternity that is before us but what was present to the mind of the divine persons at the time the divine counsels were established, and the purpose of God settled. That purpose has now been revealed. The revelation of it enables us to have communion with God-to be with Him in His Hebron. We are put in possession of what was in the mind and heart of God before the worlds were made. How stable then is our portion! Oh! that we were more stable and constant in our enjoyment of it!

But I must turn now to "Zoan in Egypt." Egypt speaks of the world, and Zoan, meaning '' a place of
departure," of what the world has become through the coming in of sin. Men enter the world, pass through and out of it. We are born into it, are travelers in it. It is not our fixed abiding home. We are here on a journey, under the necessity of passing on. We die and go out of the world into another country. The world is, as to the character which sin has stamped upon it, a place of departure. If, then, Hebron speaks of the communion of the divine Persons in the establishment of the purpose of God concerning Christ, the Second Man, Zoan speaks of what has come in since that purpose was formed. The world has been made since. Man, the first man, has been set up at the head of it. He has failed. He has brought sin into the world; and, through sin, has changed the world from an abiding home into a scene of death, where there is no abiding.

But which was God's first thought, Hebron or Zoan? The Second Man or the first? The scene of eternal blessedness, every part of which is filled with the glory of the man Christ Jesus, or the temporary scene in which men, however successful in the pursuit of worldly emoluments, have to leave their gains and pass on into another world? The answer is easy to give. Hebron was first. But more. Which of the two is stable? Which endures, Hebron or Zoan? Which is settled on everlasting foundations? It is plainly Hebron. Zoan endures for a while, and then passes away; but Hebron will abide forever.

But what a sin-after having the privilege of spying out Hebron, after entering there by faith and realizing its blessedness-to bring back an unbelieving report!-to say, our thought was that the goodly land was a land of quiet and rest, but we find it to be a land of war. If we are going to claim Hebron as a present possession, there are towering giants there to resist our claim. Is it not folly to think of facing such foes ? Ah, this is the language of unbelief.

But, alas! in how many of us this unbelief has been the root of rebellion. When God has said, Pass on into Hebron now, take possession of it now, claim it now as a present reality, enter on the present enjoyment of it, we have said, No, those giants are too much for us, we are not equal to the struggle with them. We prefer to enjoy the world; we can get more satisfaction in Zoan; it will be less trouble and easier work. Oh, how easy it is to turn away from Hebron to Zoan-from God's eternal purpose to man's world-from what was in God's mind before the world began, to what is in the world as man has made it.

But it is rebellion. It is disobedience. God's thought for us is that we should by faith possesses a present thing, the purpose of the eternity past. He has secured our future possession of it, but He bids us claim it all as a present portion. He gives us the right to dispute the claim of the giants. Whatever the character they take-whether it be the pride of religiousness, the various forms in which the flesh assumes the right to claim the things of God, the unholy dealing in divine things of unspiritual and mere natural men, or the arrogant and blasphemous defamers of the holy name of Jesus-the cross of Christ is our title to all the fulness of God's Hebron whether now or in the future, and all other claims to it are illegitimate. No matter how bold or how arrogant, no mere usurper can make good his claim to what can be possessed solely on the ground of the cross of Christ.

Let us, then, still the voice of unbelief. Let us urge going up boldly into the land of our blessing. Let us lay claim to the Hebron of God as a possession we are entitled to hold as our own now. Let us go in and take our own. But one thing is needful in order to do it. We need to realize that the cross of Christ is our title to it. It is truly as good a title for present enjoyment as future. May we ever have the sense of it. C. Crain.

We know not what the present year may have for us; we know not even what a day may bring forth. We are specially warned against borrowing trouble, and are told, "take no (anxious) thought for the morrow." Let us learn to live this day with Christ. When the morrow comes we will find needed grace for that, and when our journey's end is reached, in answer to the Master's question, "Lacked ye anything?" our wondering reply will be, "Nothing."

O Glorious Sun!
Shine in this heart of mine,
Drive all its darkness forth,
Thou Light Divine !

Let Thy pure rays
Its secret chambers flood,
With healing on their wings,
The balm of God.

Sweet is the light
At morn to watching eyes,
And pleasant to behold
The sun arise.

So, Lord, arise
Upon my longing sight,
That I may see in Thee
God's glory bright.

H. N. D.

(Lines suggested by a ray of sunlight which daily cheered the hours of suffering while lying in a hospital bed.)

Ques. 20.-What kingdom is meant in the prayer the Lord taught His disciples?

Ans.-It is the Father who is addressed in that prayer, and the kingdom therefore is His. But this does not seem to be in contrast with the kingdom of the Son of man, but rather with that of man and Satan as then existing. In Matt. 13:41, 43, we have the two expressions, "His kingdom" (of the Son of man) and kingdom of their Father, put closely together. The kingdom of the Father is a wider expression, aud links with eternity. Thus, in the petition the desire is for the Father in heaven's kingdom, rather than man's. That petition will be realized in the Millennium, when the Son shall have received the kingdom from the Father, but goes on fully to the eternal slate, when the Son shall have delivered it up again to the Father.

Our reading during this month is the book of Job, a portion of Scripture with which most of God's people are little familiar, and yet its lessons are most important. There is but little of a dispensational or historical character in it. It is hardly a biography, but rather the narrative of God's ways in faithfulness with one of His own who had indeed lessons to learn. The age in which Job lived is not given in the book itself, though the whole scene is so patriarchal that it has been thought, with considerable degree of probability, that he lived in the time covered by the book of Genesis. He might well be one of those who had the true knowledge of God, though not of the chosen seed of Israel-one of Noah's descendants who maintained in his own life and walk a consistent testimony. Be that as it may, there is no indication whatever that he was an Israelite, and therefore his knowledge of the true God is suggestive. There may have been others also, and doubtless were, who had preserved the knowledge of the Lord in face of all idolatry; but it is significant that they were individuals and had but little influence out of their own ordinary circle.

The general theme of the book is clear, and is brought out in its divisions.

1. Job's prosperity, and his affliction at the hand of Satan (chaps, 1:and 2:).

2. Job's conversations with his friends, who accuse him of hypocrisy and outward unfaithfulness to God (chaps, 3:-31:).

3. Elihu's testimony against Job and his friends, witnessing for God (chaps, 32:-37:).

4. God's solemn testimony of His majesty and glory in creation, which brings Job to his face, acknowledging his utter helplessness (chaps, 38:-41:).

5. God's recovery of His penitent, and restoration of all his former prosperity (chap. 42:).

The great lesson of the whole book is the necessity of a true knowledge of one's self. Job was personally a righteous man, and evidently a child of God; but there was in him an undiscovered self-righteousness which indicated a failure to know himself. His righteousness makes him the object of Satan's malice, and we learn some very interesting things with regard to this enemy of man. He has access to the presence of God, along with the angels (chap. 1:). He there accuses God's faithful child, and demands that he be allowed to test the reality of his faith and obedience. Of course, God is over all, and has His own wise purposes in view. Satan is permitted to do just so much, and no more. Job may be bereft of his family, his property may be taken away, his own health may be shattered, but not one hair of his head shall fall to the ground without the knowledge of his God and Father. Satan can only do that which God allows.

In all this terrible trial Job's character comes out very beautifully. He is upright. He receives all at the hands of God. Satan is lost sight of, and all attempts to induce him to dishonor the Holy One who had hitherto blessed his life with temporal prosperity are thwarted. We hear no more of Satan after these first two chapters. But though Job has stood this test, there is still in him an enormous amount of pride, the bottom of which he has never reached, and this is brought out in his conversations with his three friends, who have themselves far less knowledge than Job of God's ways. Their general contention, through long and almost wearisome reiterations, is that God is good and righteous, and that if men are righteous they will be blessed in temporal things. They intimate more and more clearly and strongly that Job must have gone on with secret sin which God has now brought to the light. They reach no deeper, thus, than the surface, and Job indignantly repudiates all their charges; and the fact that he is the object of his friends' suspicion stirs up the corruption of his own heart of which he had not yet dreamed. Thus he manifests, in these conversations, his doubt of God's love, goodness, and justice, and finally exhibits, in the most offensive way, all his own faithfulness and uprightness in contrast with the apparent injustice of the Lord. This, indeed, is a sad fall for one in whom God Himself had found much to commend; but how good it is that the undiscovered evil of our hearts should be brought out, that we may see what we really are in ourselves ! However, in the midst of all this, there are bright gleams of faith in this dear man, who is indeed groping in darkness, but can say in the very depths of his suffering, " Though He slay me, yet will I trust in Him." This is a true mark of faith; and where it is present, we know that its trial, though more precious than of gold that perisheth, shall yet be found unto glory and honor.

Job's friends show their pitiable weakness and retire to silence, at last discomfited by the wordy self-righteousness of the poor man, who was afflicted more by his friends' suspicions and accusations than he was by the persecutions of Satan.

But God, in faithfulness, will not let His dear servant die, nor will He allow him to pass through such a dreadful experience without the salutary lessons which he needed to learn. So Elihu comes on the scene, one who speaks for God, and who yet is a man. In this way he seems strikingly to suggest the position of our blessed Lord, the Days man between God and us; One who knows the mind and heart of God, and yet can lay His hand upon the poor, trembling and distracted saint and speak words of wisdom and comfort to him. Elihu does not spare his friends nor Job, but in the midst of all that he has to say there is an evident opening up of relief in the only true direction. He would hide pride from man, and he would show man God's uprightness. If there were true brokenness and humility, he shows how God was ready at once to say, " Deliver him from going down to the pit:I have found a ransom."

Elihu's testimony opens the way for Jehovah Himself to speak in all His majesty. We have, in this marvelous address, simply the setting forth of God's greatness, power and wisdom in creation. These things declare His goodness and faithfulness also. They bring Job where he needed to be brought-into the presence of the infinite God. How puny is he, compared with this all-glorious, mighty One who has but shown a part of His power! But enough is said to recall Job to his true position, and also to put before his eye, not himself, boasting in his righteousness and maintaining his integrity and accusing God, as in the twenty-ninth chapter, but rather that God against whom his proud words have been directed. The effect is utter self-abasement. " I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee; wherefore I abhor myself and repent in dust and ashes."

Is this the man who had been glorying in himself, in his conflicts with his friends, and refusing to acknowledge that there was in him the slightest thing except goodness ? Thus God has had His own way, and brought His dear child to the only place where there can be blessing-in the dust in His presence. Now He can lift him up; and, instead of the pride which had been subtly developing through all his past prosperity, Job now, in his latter end, blessed more than at his beginning, can magnify the goodness of that God whom he had learned to know through darkness as he had never learned Him in the light of this world's prosperity.

We read, with Job, the first epistle of Peter, which is in many ways in keeping with that book. It presents the people of God as pilgrims in the wilderness, rather than worshipers in the sanctuary, as in Paul's epistles. The main theme throughout is suffering in the Christian's pilgrim way, and looking forward to the glory. Its divisions bring this out suggestively.

1. (Chap. 1:1-21.) God's people, chosen of Him to an inheritance which is reserved for them in heaven.

2. (Chaps, 1:22-2:10.) The development of divine life in His children:birth (vers. 22-25); growth (chap. 2:1-3); worship (chap. 2:4-10).

3. (Chaps, 2:n-3:9.) Practical sanctification in the daily life. Here, obedience to God is manifested in subjection to all forms of authority instituted by Him. Servants are to obey their masters even though unkind and unjust, following the example of our blessed Lord, "who, when He was reviled, reviled not again." Wives, in like manner,-are to obey their husbands, though they be fro-ward, seeking to win them without the Word, by their own lives illustrating that Word. Husbands also are to give honor to their wives and walk in holy fellowship as heirs together of the grace of life:

4. (Chaps, 3:lo-4:6.) Suffering for righteousness in a world where all is contrary to God.

This is illustrated in our Lord's own life; and as He has suffered for us in the flesh, we are to arm ourselves with the same mind.

5. (Chaps, 4:7-5:14.) Responsibilities flowing from our position. Here, love is to guide, a sense of stewardship, taking suffering with gladness, and caring for the beloved people of God; he exhorts them to be sober, and to remember that a subtle adversary is walking about, more dangerous than a roaring lion. Him they are to resist, well knowing that the God of all grace will soon bring them into His eternal glory. The sufferings of Christ are to be followed by the glory; and we too, after having suffered our appointed portion, shall enter into the rest and joy of our Lord.

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 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.

(Translated from the German.)

In the Christ of promise is presented to me the blessed purpose of God, to glorify Himself in the person of a man, apart from sin and the fall of Adam, the purpose of God to triumph over the ungodliness of man and to save him in spite of himself.

In the Christ becoming flesh I see for the first time a truly holy man upon earth, a man without sin, in whom God found full delight and satisfaction for His heart, and a man whose delight it was on His part to do the will of God, and that even unto death. "Truly this was the Son of God."

In the crucified Christ I see God glorified in a place where He had been dishonored, and I see the weakness of God triumph over the power of Satan as well as the full judgment of sin brought to an end once for all. The measure of man's iniquity is full, but the blood of Jesus Christ, God's Son, cleanseth us from all sin.

In the Christ laid in the grave I perceive the great accomplishment of the eternal counsels of God, in that Christ descended into the lower parts of the earth, to take the terror from the grave, and to conquer him who had the power of death, and to deliver us from all fear of death.

In the risen Christ I see the whole power of the enemy vanquished, and Satan's greatest victory turned into his greatest defeat. At the same time I am assured of the believer's justification, reconciliation, and eternal salvation.

In the glorified Christ I have God's answer to the sacrificial death of His Son, for the exaltation of the man Christ Jesus into heavenly glory declares to the whole universe, angels and men, what God thinks of the work of His beloved Son.

In the Christ crowned at the right hand of God I see the proof that the work, which He accomplished, is finished once for all, and that absolutely nothing can be added to it in the least, because it is a perfect work, that is eternally valid.

In the Christ, who shall soon come to take His own with Him, I have the realization of the blessed hope of the believer, the fulfilment of the counsels and purposes of God in Christ from all eternity and of His exceeding great and precious promises.

In the Christ, who shall be revealed in glory, as King of kings and Lord of lords, I see the fulfilment of His promises in relation to the Kingdom of God upon earth, and the blessing of the whole creation, of the responsible and irresponsible creatures both of angels and men, as well as of the whole creation, which shall be delivered from the bondage of corruption, when He shall appear in glory. Then shall commence the morning without clouds.

In the Christ, who in the end delivers up everything to His God and Father, I see the glorious accomplishment of the unchangeable and unsearchable counsels of God, of His revealed and hidden plans and purposes, while righteousness and eternal bliss shall be found for man there where God has found His eternal rest.
Happy the man who is on the side of Christ.

Thanks be to God for His unspeakable gift.

When God called the Jewish people from Egyptian bondage to inherit the land of Canaan He gave them a law of His own. In the keeping of it they were to taste joys and blessings which no other nation could have. They were to have no plagues, no diseases, no blights; their corn, their wine, their oil, their cattle and sheep would abound, and no enemy would be able to prevail against them. These are joys that every man can appreciate.

But when Christ came to call sinners to repentance, to deliver them from the guilt and the power of sin, to bring them into communion with His Father, and to make them partakers of the joys of Heaven, men had to become "new bottles" before they could take in the new joys-that "new wine." They must be born anew.

Every man is still ready to drink that "old wine" of earthly blessings, but alas, how few care for the "new wine " of heavenly blessing. Yet is it the one that will never run out.

We have already had the last half of the prophet Isaiah, and during the present month will devote our attention to the first half of the same book. In many respects, it is the most remarkable of the prophets, as it is also the introductory one. Answering to its place at the head of the prophetic books, from the diversity of its subjects and the wide reach of the prophet's vision, it is appropriately a Genesis in the prophetic pentateuch. Its main theme, we might say, is the sovereignty of God. Things are looked at from a divine point of view, quite the reverse of the prophet Jeremiah, who takes his place in the midst of the people and largely gives us the human side even of the divine witness.

Our portion in Isaiah for the present month is chaps, 1:-39:These form the first four divisions of the book, as the last half of the prophecy gives us the remaining three. As has been frequently said, the theme of any prophet must be largely a reminder of the people's sin. As a matter of fact, the- prophetic office was instituted after the failure of the priest, and when the people were in a condition of departure from God which required a special ministry if His mercy was to abide with them. Morally, the character of the whole book of Isaiah and of all the prophets is the same as that of Samuel, the first of them. Indeed, when Moses takes the prophetic place, it is largely in foretelling the people's failure to meet their responsibilities.

But if the failure of the people is the dark background of all prophetic writing, it brings out into striking relief the glorious picture of future blessing through Christ:thus, parallel with the faithfulness which leaves no secret places where the people can hide themselves, no evils unreproved, are the promises of future recovery after their enemies have been judged, and they purged from their sins. The latter part of the prophet shows how this purgation was to be effected by the giving up of their Messiah to judgment, who thus made atonement for their sins.

Thus the two great themes of prophecy are, the sin of the people, and future glory. Along with these we have the character of the enemy, who constantly oppresses, ever ready to assail when the wickedness of the people necessitates God's permitting his oppression. The enemy, however, with all his malignity, is, after all, but the instrument in the hands of God; and when he has accomplished God's work in chastening the people, he himself will be broken and judged for the malignity shown and for his own deeper wickedness. Thus judgment upon the nations forms a salient feature of our prophet.

Having said thus much of prophecy in general, which applies in a marked way to the one we are considering, we will now look briefly at the four divisions of this portion of the book.

Div. 1:(Chaps, 1:-12:) The whole state of the people is gone into nationally, in relation to Christ and to their enemy used of God for their chastening. This last is the Assyrian.

The first four chapters of the book are more general, and of an introductory character.

Chap. 1:speaks largely of the sinful condition of the people, in spite of all their profession. The Lord was weary of their new moons and feast days, which had no effect upon their moral condition. He likens them to Sodom and Gomorrah, as we remember our Lord declares that it will be more tolerable for those cities in the day of judgment than for the Jews of His day. Along with this, in ver. 18, we have the most precious assurance of forgiveness, would they but turn to God in repentance. However, this is scarcely looked for, and the purgation of the people is to be effected by judgment.

Chap. 2:looks forward to this recovery (vers. 1-5), but the remainder of the chapter is devoted to declaring the people's sins and foretelling the awful judgments of the day of the Lord. In view of that, how paltry and worthless is man!

Chap. 3:continues the same general subject of sin and the judgment on it, while Chap. 4:, when evil seems to have reached its climax, dwells upon the coming of the Branch of the Lord-Christ,-beautiful and glorious, whose fruit shall be excellent and comely for the remnant of Israel.

Chap. 5:, in parabolic form, much after the manner of our Lord's parable of the vineyard, narrates the privileges enjoyed by Israel, and the judgment upon them because of failure. The six woes of this chapter (vers. 8, n, 18, 20, 21, 22) are very striking when taken in connection with the seventh, found in Chap. 6:, where not individual sins are spoken of, but the whole man.

Chap. 6:narrates the wondrous vision of the glory of the Lord by the prophet; his conviction, as the representative of the people, of sin, and the grace which has put it away.

Chaps, 7:and 8:are historical, and are introductory to the subject of the Assyrian, dwelt upon in chaps, 9:and 10:We have here the apostasy of king Ahaz associated with the even more apostate ten tribes. How beautifully God's grace comes out when the wicked king refuses the invitation of the prophet to seek a sign of the Lord, and the Lord Himself gives His own sign, the Son of the virgin, through whom indeed full blessing and deliverance will be brought to the people! .

Chap. 9:is quoted in the Gospel of Matthew, and also refers to the coming of our blessed Lord when darkness is prevailing. The enemy has been coming in like a flood. The people have been afflicted for their sins; but in the midst of it all, " Unto us a Child is born; unto us a Son is given "-the true Son of David, also the mighty God and the Father of eternity. What power of the enemy can prevail when this sign and this Ruler shall bring all things under the sway of peace ?

Chap. 10:shows that after Assyria, who is the rod of God's anger, has effected His whole purpose in humbling His people, he himself shall be broken. The high cedars of Lebanon shall be cut down.

Chap. 11:shows the springing up of a shoot from the stem of Jesse, the Branch of the Lord, who takes the place of all the proud cedars of Lebanon and fills the earth with the blessing of His reign. This is a most lovely chapter, and its pictures of millennial blessing are delightful indeed. The Gentiles shall be gathered to Him, and the entire nation of His beloved people-not only Judah, but the scattered ten tribes as well-shall be brought back to their inheritance, no more to be two kingdoms; the rod which has been broken in twain, taken up by His priestly hand, becomes one again, and the envy of Ephraim shall depart, and Judah shall not vex Ephraim.

Chap. 12:is the thanksgiving and worship when they behold this. What a delightful portion! We need not say how richly it will reward diligent, prayerful study.
Div. 2. (Chaps, 13:-27:) This portion is, we might say, an enlargement of the judgment already pronounced upon Assyria. Its general theme is the judgment on the nations; and significantly Babylon, which later on carries Judah into captivity, here has judgment pronounced upon it. In like manner, Moab is judged (chaps, 15:, 16:); Damascus and Syria, also Egypt, the land shadowing with wings (chaps, 18:-20:). The final doom of Babylon is narrated in Chap. 21:, while chap. 22:very strikingly associates Jerusalem with the rest, looked upon here in this way as a Gentile subject to judgment.

Chap. 23:declares the judgment of Tyre, while chap. 24:shows the desolation of the whole land, which may include not merely the land of Israel, but the whole habitable earth. Out of the midst of such desolations as are described in these chapters, the prophet raises his voice in exultation, praising God for these judgments, which have not hurt a single one of His loyal ones who have trusted in Him.

Chap. 26:continues the praise, while Chap. 27:concludes the general subject of judgment and of blessing after the storm.

Div. 3. (Chaps, 28:-35:) This portion is devoted to the moral condition of God's people, with particular reference to their condition in the latter days, and in view of the association of the mass of the people with the antichrist, the refuge of lies which the hail of God's judgment shall sweep away. This is figured under the warning as to seeking shelter in Egypt.

Chap. 32:gives a glimpse of the coming of Christ and the shelter from the coming storm from Him; while chap. 35:closes what would otherwise be a dark picture with the glorious description of the reign of our Lord in the earth when the wilderness and the solitary place shall be glad and the desert shall rejoice and blossom as a rose.

Div. 4. (Chaps. 36:-39:). We have the historical account of the threatened Assyrian invasion, which was repulsed through the faith of Hezekiah. Alas for the most faithful of men! When fully tested, the subtle confidence in the arm of flesh is seen, and Hezekiah, who in the time of his weakness repelled the enemy, and when the sentence of death had been passed upon himself, was brought, as it were, from the very gates of the grave, yields to the blandishments of the king of Babylon and is obliged to hear of his people's captivity in that land.

The general theme of 2 Peter, which we also read, is similar to his first epistle, with special reference to the further decline and corruption, which have become more general. In the midst of all this, God's righteousness will maintain His people, bringing them safely through; but on their part they must give all diligence to grow in the truth which is already theirs (chap. 1:).

Chap. 2:speaks of the false prophets who come in with their seducing ways, leading many from the truth. This chapter has very much in common with the epistle to Jude, but with certain striking differences. Jude seems to dwell more upon the apostate condition of profession, while Peter speaks rather of the coming in of false prophets from outside.

Chap. 3:looks forward to the coming of the day of the Lord; yea, even, of the eternal state, the " new heavens and a new earth wherein dwelleth righteousness."