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

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

(Continued from page 451.)

They had come to Gilgal at the invitation of I Samuel to renew the kingdom; and this he proceeds to do in the divine, rather than in the human way. Man's thought of reorganization, or renewal, is to strengthen everything on the basis upon which it rests. The people evidently had this in mind in connection with the celebration of their victory over the Ammonites, and the joy which accompanied it. Samuel, however, appropriately with the place, seeks to lead the people into deeper self-judgment, goes back indeed to the roots which had made possible their present condition, and shows how their desire for a king was connected with their sin and departure from God.

First of all, he speaks of himself. He is about to lay aside that government which, as judge, he had exercised for God. There was no longer need for a judge if they had a king. How significant it was that there was still the same need for him as ever, showing the utter incompetence of the king, who occupied a place officially which he could not actually fill! Samuel spreads his whole life before them, going back to his childhood days, when he had taken his place publicly before the nation as one who was to be a servant for God. From that day to the present he had walked before them. His sons also were with them. Of these indeed, as we have already seen, not much could be said, and yet the very contrast of their unfaithfulness with his uprightness would only serve to bring into bolder relief the integrity which had marked his entire course. He asks them to witness against him, even as Paul did at a later day. Had covetousness, self-interest in any of its forms, characterized him? Whom had he defrauded ? Whom had he oppressed ? From whom had he received a bribe, that he might pervert justice ? It is the last opportunity the people will have of having their wrongs righted, if indeed there were such. What a sense of integrity must have filled his heart thus to challenge their accusations !

Not even calumny can raise its voice against this faithful old man. His pure, unselfish life spoke for itself, and they can only reply, "Thou hast not defrauded us nor oppressed us, neither hast thou taken aught out of any man's hand." He calls God to witness that they have made this statement; and in thus silently passing over rule to the hands of Saul, he calls him also to witness that there has been nothing unjust in all his past life. Again the people reply, "God is witness." Will they be able to say the same of the young king, flushed with his recent victory, and the man of their choice ? Will he prove as unselfish, as devoted, as single-eyed, as this aged servant of God, whose care is not so much for his own good name as for the honor of that gracious God whose servant and representative he has been ? Samuel would have shrunk from the thought that he in any way had been a king. All his authority was derived from God; all his appeal was to God, and he had never sought to interpose between the people and their direct obedience to their rightful King and Ruler, Jehovah.

This is ever the character of all true rule. Self is obliterated. If it speak of its own faithfulness, it is simply to silence false accusation, and to awaken conscience. Thus Paul, in the eleventh and thirteenth chapters of 2 Corinthians, is compelled to speak of his own course, but is well-nigh ashamed to do so. It is only to leave the Corinthians without excuse as to the character of ministry there had been amongst them.

True service, as we have said, ever has clean hands. Love, which is the spring of all service, "seeketh not her own." Fruit-bearing is for others, and not for our own enjoyment. Samuel never sought a place nor claimed dignities for himself. It was his one desire to witness for God and to be a help to His beloved people. This his whole well-spent life testified to.

It is a searching question for us:What is our motive in ministering to the saints of God ? Is it simply for the honor of our Lord and for the blessing of His people, or does self enter, as an important element, into it all ? The Lord keep us in that true lowliness of spirit which desires simply the blessing of others!

Having cleared his own skirts and secured from the people themselves a witness of his integrity, Samuel next speaks of the faithfulness of God, and with it of the unfaithfulness of His people. He goes back, as he had once before done, to Egypt, and rapidly reviews the salient features of their history. In their distress in Egypt they had cried to Him. Had He failed them ? He sent Moses and Aaron to deliver them out of their bondage and bring them into the place which they were now occupying. Moses and Aaron were not kings. They were God's instruments accomplishing His will; but so far from displacing Him, they were the means of preserving the people in closer relationship with Himself. So, too, in the trials which had beset them since their entering into the land:all these trials were produced by their own departure from God, and He had never delivered them into the hands of enemies save when they had forsaken Him. But even when, in faithfulness, He was compelled to turn them over to such enemies as Sisera in the north, or the Philistines in the west, or the Moabites on the east, it had only-been that they might learn the difference between serving God and serving evil. It would only intensify in their souls the absolute necessity of cleaving to the Lord in true-hearted obedience. As soon as they had begun to learn their lesson, how quickly did He respond to their cry! He had sent them one deliverer after another. Gideon, Jephthah, Barak, and Samuel himself, amongst others, had been used of God to rescue them from the most cruel bondage. But, as we have already seen, did these deliverers become kings ? Gideon distinctly refuses the crown, and even Jephthah, though he apparently dallied with it, never usurped full kingly authority; and as to Samuel, we have already seen.

Their past lessons should have taught the people, surely, both the cause of their trouble and the way of escape. What deliverance could be more brilliant and complete than that of Gideon, or of Barak? Was anything lacking in it? Had not Samuel led them victoriously against the Philistines ? Could a king do more than these had done? And yet, when a fresh evil menaces them, caused unquestionably by the same spirit of departure from God, they turn now to other relief than to the living God. The Ammonites assail, and instead of crying to God with confession of the sin which had made such an assault possible, they ask for a king, thus displacing Him who was King in Jeshurun. How faithfully the aged prophet shuts the people up to a sense of their folly! They cannot escape it. They have turned away from the One who has been their Saviour and Deliverer from Egypt to that present time. They have dishonored and rejected Him, and now they may look at their king. Surely his stature and goodly appearance would shrivel into nothingness in the presence of the mighty God whom the prophet had been holding up before them. Surely, if there was a heart to hearken, such a review as this could not fail to bring them to that true self-abasement which answers to Gilgal.

He has now unburdened himself, and therefore next speaks of the future. Even though they have thus slighted the Lord, let the time past for all this suffice, and let them with their king now go on in obedience to His will; for, after all, the king, as the people, must be subject to God. If so, they will find that His path is still open for them, and blessing will follow them; but if they turn away from Him, and refuse the voice of the Lord, and depart from Him, His hand will be against them, and they will go on to the bitter end, to learn that God is as true as His word, and that departure from Him can only bring one result But he will not leave them even with this last word alone. There must be visible manifestation that he is speaking for God, and that God will speak with him. It is the time of their wheat harvest, a season when all nature seems at rest; but in answer to his cry, God will send storm and thunder as tokens of His displeasure at His people's course-a witness of His resistless majesty and power. As at Sinai, the people tremble. Alas, the flesh can only tremble in the presence of God. It cannot profit by the solemn lessons of His majesty. Its one desire is to get out of that Presence, that it may do its own will. So they seem contrite enough for the time being. They acknowledge their sin in having desired a king, and ask God's mercy. Alas, all this too is superficial, as is abundantly seen in a short time.

The prophet has not meant to overwhelm them, but only to test them. And so comes the reassuring word "Fear not:ye have done all this wickedness :yet turn not aside from following the Lord, but serve the Lord with all your heart."

How patient and long-suffering is our gracious God! He will test the flesh down to the last, give opportunity after opportunity to see if there is still any true desire to cleave to Him. The prophet's one anxiety is that the people should not depart from God. There is no danger that the Lord would forsake them. For His own great name, for that grace which has set its love upon them, He will not depart from them. They are His people. The very chastenings which fall upon them are but a proof of this, and so far as He is concerned they can rest assured that His love will be with them to the end. So, too, the aged prophet will ever remain loyal to the people dearer to him than his own life. It would be a sin against God to cease to pray for them. He will continue, therefore, to be their intercessor, though they have rejected him as their leader. How beautiful and gracious is all this ! Into his retirement the servant bears no grudge against an ungrateful nation. He enters simply into his closet, there to pour into the willing ear of a loving God the needs of this foolish, self-confident, fickle people.

How beautifully all this speaks of the unchanging purpose of God and the grace of our Lord Jesus Christ, we need hardly say. All on that side is secure:divine love and power pledged to bring us safely through, even in spite of the folly which would forget that grace alone can preserve. Our Intercessor abides before God, and bears His people's names and needs before His Father. So, too, will it be with all true ministry for God. One will not be soured by the indifference of those whom he is seeking to help. If he has truly been ministering for God, he will continue to pray for those who, for the time being, have no desire for his service, and are glorying in the flesh.

How the prophet rings the changes on his message ! '' Only fear the Lord, and serve Him in truth with all your heart; for consider how great things He hath done for you "-words surely that need not exposition, but the impress of the Holy Spirit upon our own souls ! How great things has He done for us ! Shall we then for a moment boast in that flesh which He condemned by the cross ?

Lastly, there is a final word of warning:'' But if ye shall still do wickedly, ye shall be consumed, both ye and your king." How solemnly this was fulfilled in their later history, the captivity of many a king, with the people too, makes only too manifest.

(To be continued.)

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

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

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

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

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

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

REFRAIN

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

G. K.

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

DIFFERENT LINES OF TRUTH CONSIDERED.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To arrive at the absolute involves abstractions beyond the finite mind of man. However, effort of this kind amply repays the searcher after truth if he will only delve in the mountain of truth with the pick and shovel of Scripture, actuated by a spirit of love and reverence for Him who is the Truth. These are prerequisites, and without them the fields of divine truth will be barren indeed.

There is a remarkable passage (i Tim. 2:4) where God, having become the Saviour of men, the Saviour-God, "desires that all men should be saved and come to the knowledge of the truth."

If we could be in the presence of God apart from any connection with the universe, we would be conscious of truth only. Error cannot possibly exist in His presence. It does not exist there because it has been discovered and eliminated, or, being there was purged out, but because it never could exist there.

If now we could bring in the universe as it was at the time of Adam's innocency, we would still be conscious of nothing but truth. This must be so because God pronounced everything "very good," and therefore without error. This is the very nature of truth, it is always consistent with itself, which is the nature of Him who is the Truth. There cannot be any truth at all apart from God. If He were to cease to exist would truth remain? Certainly not. But allow His existence and the thought of His character immediately follows, which is, He is Truth. Do you want the truth as to love? God is love. Do you want the truth as to light? God is light. And so on.

Now no doubt Adam in his unfallen estate apprehended God in this way and rejoiced in His presence. But something has occurred that prevents man from knowing God direct. More than that, something has occurred that makes man by nature an enemy of God. He has lost all possession* of truth, and must therefore approach God through Another. * έπγvωσις, "full knowledge," which acknowledges the truth of a thing; but I have said "knowledge," not "full" or " certain knowledge," as more just in English . ' If I said, in English, "acquainted with the truth," it would! imply not possessed; but knowledge is έπγvωσις If we say " full," it is contrasted with "partial;" "certain" with "doubtful" To know the truth suggests possession of it." (J. N. D.)* We have, then, the unspeakably precious truth that God may be perfectly seen through the Lord Jesus Christ, we see God in Christ.

However, as the passage quoted indicates, men 'must be saved. God's righteousness demands that the matter of sin must be settled to His glory, then it is the untold privilege to again know God, and that in Jesus Christ who is the 'Truth. Therefore if we desire to know God as to righteousness, it is to behold Jesus; as to holiness it is to behold Jesus; as to light it is to behold Jesus; as to love it is to behold Jesus-and so on. Surely we can now say "in Him dwells all the fulness of the Godhead bodily."

I do not think the passage quoted from first Timothy looks at man with reference to this terrible moral condition, but rather at the fact that he has lost completely all possession of the truth, which of course is the direct result of sin. What an unspeakable privilege to know God, and that too in Christ the Truth. F. H. J.

THE MAN AFTER THE FLESH.

PART II. THE KING OF MAN'S CHOICE.

Chapter 9:SAUL AND JONATHAN CONTRASTED.

(1 Sam. 13:15-14:46.)

(Continued from page 258.)

Wherever there is a living faith that lays hold upon God, no apparent helplessness will prevent His manifesting His power, and we have now a refreshing contrast to the timidity and helplessness of Saul and the people with him in the energy of faith on the part of two. Jonathan, Saul's son, and his armorbearer, act in independence of the king. Apparently seeing the uselessness of waiting for his father to take any initiative, the soul of Jonathan is stirred, and he proposes to his armor-bearer to go out alone. Saul still tarries at Gibeah, with his 600 men and with the priests, who would seem to speak of the presence of God, but whose names and connections remind us of the period of priestly ruin at the time of Eli. It is Ahiah, the son of Ahitub, Ichabod's brother, who is there. The glory had departed from Israel, and so far as these priests were concerned it had not returned. Neither Saul nor the people with him know anything of Jonathan's determination, and the priests are apparently as ignorant as the rest. How truly must faith not confer with flesh and blood, nor count upon the slightest assistance from those who have but the name without the reality of priestly communion! Things are as discouraging as possible for Jonathan. The garrison of the Philistines is strongly intrenched upon an almost inaccessible height, separated by a deep ravine from where Jonathan was. A sharp rock on either side of this ravine would prevent his approach to the enemy, except as he had strength and courage to surmount almost impassable obstacles. The names of these two rocks are given -Bozez, which means "shining," and would dazzle the eyes and prevent any rapid climbing, while its white, bare surface would most effectually prevent any concealment needed in an ambuscade; Seneh, the sharp declivity down which he must climb before he can ascend Bozez, means "a thorn,"which might easily pierce, and evidently suggests the extreme difficulty of his undertaking.

The spiritual meaning of all this seems quite clear. The enemy is strongly intrenched on its rock, surrounded by brilliant, shining heights, both intellectual and material. It would seem like madness to attempt to scale these shining heights in the hope of dislodging the proud enemy. All that can be associated with the side which is to make the attack is the barrenness, and even the apparent curse, suggested by the thorn. Is not God's hand that which has permitted all this oppression, and does it not seem like resisting Him to resist the authority of those who have gained ascendency over us under His chastening hand ? But faith does not reason in this way, nor does it look at either thorns or brightness. The way of the slothful is as a hedge of thorns, but the way of faith is with God, and neither thorns nor heights are aught to Him.

Jonathan confers with his armor-bearer, who is but a young man, even nameless. He proposes to
him to go over unto the camp of the Philistines. Notice how they are designated-uncircumcised, people who are without the mark of covenant relationship with God, that covenant which had been made with Abraham, and the sign given to him which was ever the mark upon the Israelite. Spiritually, we know that circumcision answers to that sentence of death upon ourselves, that we should not trust in ourselves, but in the living God. It is that which was renewed at Gilgal, at which we have already looked, and speaks thus of "no confidence in the flesh." Circumcision does not trust the flesh, knows its helplessness, its hopeless enmity against God. Uncircumcision would in like manner answer to confidence in the flesh; and after all, what are the Philistines, with all their greatness, with all their intrenchment on the shining heights of power and position ? What are they, after all, in the eyes of faith, but those who have confidence in the flesh ? They trust in human power, human wisdom, human forms, everything of man, and God is left out.

What is this, after all, for faith ? Does not faith know that these things cannot be trusted in, that there is no spiritual power in them whatever ? So Jonathan, as he looks at them, sees only those whose confidence is false, in the arm of flesh. On the other hand, looking at God, while not absolutely sure that He will do so, he knows His ability. "There is no restraint to the Lord to save by many or by few." He sees that the battle is not his, but the Lord's. What difference does it make whether the Lord uses a host, or uses his own feeble arm ? Nay, if He please, can He not act without any means? What victory already is in the air as we listen to such brave words as these, coming from a heart that is fed upon the strength of God! Is not every word true ? Is there any restraint with the Lord ? Can He not save by the few, as well as by the many ? Has He become reconciled to His bitter enemies? Has He come under the oppression of the Philistines ? To ask such questions is to answer them, and one would fain feel the quickening pulsations of a courage that partakes of Jonathan's faith.

How noble is the response of the nameless armor-bearer! "Do all that is in thy heart:turn thee; behold, I am with thee, according to thy heart." "Can two walk together except they be agreed?" And here is the faith which responds to faith, and is developed by it.

But courage does not mean rashness, though it may often seem like that. Jonathan is really working with God, as the people say later on, and therefore he must be sure that he is in God's path. He proposes, therefore, that the sign shall come from God Himself, even as Gideon in his day had his faith fortified by various signs in confirmation. Jonathan and his armor-bearer will show themselves to the Philistines. They will attract their attention. If this excites them sufficiently to come down to their position, they will stand and wait the attack. If, on the other hand, they invite them to come up to them, they will go forward in the confidence that God is leading them on to victory.

We notice, however, that no provision is made for retreating, and apparently there is nothing in his mind but a conflict and victory. It is simply a question whether he or the Philistines shall be the aggressors. Faith has its armor on the right hand and the left, has its breastplate, shield and helmet, but never any armor for the back. No provision is made for the cowardice which runs away. Jonathan will either go forward or stand his ground. He will not retreat. Neither, by God's grace, will we.

How graciously God responds to the faith that lays hold upon Him in this bold way! The two show themselves to their enemies, and are invited to come up. We can well imagine the supercilious smile of contempt with which the Philistines say, "The Hebrews come forth out of the holes where they had hid themselves." What a reproach, beloved, it is when we are afraid to say that we are the Lord's, and hide in secret places-when we are afraid to let our neighbors know that we are Christ's, and that the word of God is our sufficient guide, which we are seeking to obey! Is not such a reproach merited by the mass of the Lord's people at this time, hidden so that even those in closest contact with them would not suspect that they are genuinely for Christ ? Of course there may be, as there is, a morality and outward walk of rectitude-even to a certain extent religious observances in which Philistines themselves can join; but where is that bold confession of loyalty to Christ our Lord ? doing what we do because we belong to Christ, and not merely because it is right, or expected, or the habit of others ? And when one, in the boldness and simplicity of faith, does thus show himself, speaking out frankly for his Lord's honor, how the reproach may well fall upon all the rest of the people of God that at least a few are coming out of their holes and showing themselves!

But this very showing is the presage of victory. The Philistines will amuse themselves with this little
morsel of opposition, and have no hesitation in inviting the bold climbers to come up to them. This they do, and a sorry day it was for the Philistines that they ever invited them up! Jonathan speaks out. The Lord has already delivered the enemy, not into his hands, mark, but into the hand of Israel; for Jonathan realizes that the victor is not for himself individually, but for all the people of God. How important it is, for all our spiritual conflicts, to realize that we are first of all fighting with God; secondly, for God; and thirdly, for all His people!

They climb up, as has been said, upon their hands and feet, suggesting both work and prayer. It is neither idleness nor vain confidence, but the toil of those who realize that in themselves is no strength. We read very little of the details of this conflict. The victory has already been won in Jonathan's heart, and further details might attract us from the real lesson involved. Faith that has conquered our own coward heart can conquer any Philistines that oppose. The slaughter does not seem to be very great, judged from human standpoint, and yet what mighty results flow from it! There is a trembling everywhere. It is as though God were laying His mighty hand upon all, and causing proud oppressors and the camp of Israel, yea, the land itself, to feel the weight of that arm which will shake not only earth, but heaven too. There is a trembling of God.

(To be continued.)

Ques. 13.-"Please explain John 2:4. 'Woman, what have I to do with thee? Mine hour is not yet come"

Ans.-Mary, in common with the disciples of our Lord, did not realize that the path to the throne lay by the way of the cross. There was the constant tendency to think of the Kingdom as about to be set up immediately in power aud glory. Therefore this had to be checked. Besides a possible dictation of what was to be done by our Lord, His reply shows her that all must be left to His own judgment. The time had not yet come for the outward manifestation of the Kingdom, and she must leave Him free to act according to the Father's will and purposes into which she could not intrude.

But this rebuke is not, as we know, inconsistent with most perfect love for her, as witness her tender commitment to John by our Lord when He hung upon the cross. There we see perfect human love. Here we see that her love cannot intrude for a moment into God's things.

Ques. 14.-"What is the Christian's work? sowing and reaping, or reaping only?"

Ans.-We are still living in times spoken of in the parable of the sower. "In the morning sow thy seed" we might apply to the Pentecostal and early apostolic times; but, though darkness has come in and the day is far spent, it adds :"And in the evening withhold not thy hand." So, we continue to sow beside all waters the precious seed of the word of God, knowing that it will be our joy also to reap. Of course, in the full sense of the harvest, the time has not yet come when sheaves will be gathered in, but every precious soul brought to Christ is part of the first-fruits of that happy time. May we be diligent, both in sowing the seed and seeking to gather in precious souls also !

Ques. 15.-"What is the difference between the Jews' inquiry in Acts 2:37. 'What shall we do?' and that of the jailer in Acts 16:30?"

Ans.-There seems to be very little difference. Both are the question of awakened souls. That at Pentecost was under the direct preaching of the Word by Peter; and the Gentile's anxious inquiry was produced by the manifest power of God. The answer was suited to each case. To the Jews, Peter said:"Repent and be baptized, every one of yon in the came of Jesus Christ for the remission of sins." This repentance and confession of Christ were called for. In the case of the jailer there was evident knowledge of his lost condition, so faith in Christ is what is presented. Q. 16.-In Col. 3:3 what life is "hid with Christ in God?" Ans.-The general connection shows that believers are dead with Christ to everything of human religiousness-"the rudiments of the world." He is also risen with Christ, associated with Him in the new place He occupies. The life then means both its sphere and its character. It is hid, so far as the world is concerned. "Therefore the world knoweth us not." The time of manifestation will be when Christ shall appear. The hidden life is a risen life, beyond the power of death, linked with Christ.

Ques. 17.-If the wretchedness described in Romans vii is not the normal condition of the believer, can we say that it must be the experience of every one?

Ans.-We must remember that true experiences are measured not by time nor by apparent intensity, but by their reality. Thus a conviction of sin may be instantaneous, yet most real. So also the conviction of helplessness of Rom. 7:With others there may be a prolonged struggle. Yet every child of God must and will learn the lesson of "no good thing in me."

Ques. 18.-Were the elders of James 5:14 officials, or elder brethren?

Ans.-It would seem they were officials of the Jewish assembly to which the Epistle of James refers.

Ques. 19.-If elder brethren should be called to the bedside of a sick brother, would there be any objection to anointing with oil?

Ans.-As the previous answer says, Elders are doubtless official, or at least suggest the assembly in an unfailed condition. In days of confusion where could we find the Elders of the assembly, which is so scattered? Then too the tone of James' Epistle is Jewish; the Lord's beloved people are not viewed as distinct yet from the nation. Anointing was a Jewish practice, and typical. For ns, we have the reality of the "prayer of faith,"and this surely should be sufficient.

Ques. 8.-"Was the bread used at the Lord's Supper, leavened or not ? In 1 Cor. 10:16, ' the bread which we break' is the communion of the body of Christ. As there was no evil in Him, could that which speaks of evil be used in the symbol?"

Ans.-It is very likely that, the Lord's Supper being instituted at the close of the passover feast, where no leavened bread was allowed, our Lord used that which was at hand, the unleavened bread of the passover. We must remember, however, that for us, being no longer under Judaism, the significance of literal leaven in our daily use is entirely of the past. The point to note is that bread was used-the ordinary food of man. Our blessed Lord gave up His body unto death in order that He might be the food of His people. In taking, at the Lord's Table, that which ordinarily is our food, we do not raise the question at all whether it is leavened or unleavened. It is Christ Himself whom we remember and who is typified in the bread which we break.

Ques. 9,-"What is the meaning of Jude 6? ' Angels being kept in chains under darkness, unto the judgment of the great day?' Peter speaks of angels being cast down to hell and also of spirits in prison. Did the Lord Jesus preach to these when His holy body lay in the grave? Will both men and angels be judged at the Great White Throne ? "

Ans.-Jude teaches that a certain part of the fallen angels are reserved in chains. We know from the Gospels that another part were allowed to range the earth; and Eph. speaks of "wicked spirits in heavenly places." Without doubt, at least two classes of fallen spirits are suggested here, those who are in bondage and those who are free. Cannot divine wisdom be seen in this, as though God would show that neither repression nor liberty have changed their moral character?

The passage in 2 Peter 2:4 seems to refer to the class of angels who are kept in chains under darkness; but "the spirits in prison" evidently refer to the disembodied spirits of the sinners before the flood who, rejecting the preaching of Noah, perished then, and their spirits are now in prison. It was by the Holy Spirit in Noah that the Lord Jesus went and preached to these, and not during the time when His body lay in the grave. He, blessed be His name, was enjoying the Father's presence during that time, as He committed His Spirit into His Father's hands.

As to angels being judged at the Great White Throne, Scripture is silent, and so we must be content with the general statement of Jude; they will be judged at the great day. The apostle Paul in 1 Cor. 6:, tells us that we shall judge angels in association with Christ.

Ques. 10.-"Please explain 1 Cor. 11:33, 'Tarry one for another.'"

Ans.-It was evidently to correct the dreadful abuses which had fastened upon the observance of the Lord's Supper in connection perhaps with the "Love-feast" (agape] preceding it; feasting and exhibitions of pride were common. One was hungry and another drunken. Instead of all this fearful disorder, they were to satisfy their proper appetites at home, so that their coming together would be unitedly to show the Lord's death, and to remember Him. "Tarry one for another" would suggest the unity which is so essential for true remembrance of the Lord. No doubt there are many applications of this to present needs. The Lord's Supper is not to be taken merely in an individual way, that is, as though others were not present. Personally, we may be in communion with Him and yet others may need that waiting upon God which so searches the heart and brings us into His presence. Thus, due deliberation will mark the holy season.

On the other hand, we must guard against a slavish fear to take the bread, and beware of suspecting that others may not be in a proper spiritual condition for this. We ought to esteem others more highly than ourselves, and unless there is manifest proof that saints are eating unworthily, we should keep the feast with all confidence in the Lord and in one another through the Lord.

Q. 11.-"In the April number of Help & Food, p. 94, I find the expression, ' It must be one who nevertheless is a creature' etc. Is it ever proper to speak of the Lord in His humanity as in any sense a creature, even though by coming into the world by the gates of birth He took His body from creation ?''

Ans.-Perhaps the expression might have been more guarded. While the truth of incarnation is the thought presented, our questioner of course does not mean to say that our Lord's body merely was taken from creation. We know He had a human soul and spirit as well. The difficulty in the expression seems to be that the term "creature" suggests personality, and we know as to His personality, our blessed Lord was ever Son of God. He had a creature-nature, however, and this is all that is intended in the passage.

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

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

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

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

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

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

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

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

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

But they are the Lord's.

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

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

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

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

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

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

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

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

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

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

NOTES OF AN ADDRESS BY S. R. ,NEW YORK, NOV. 26,1903.

(Col. 3:, first verses.)

What a blessed privilege and dignity it is to be incense-bearers, as we have been hearing-to make manifest the savor of Christ's name! This is surely priestly work, as in Peter a holy priesthood, etc. The material of our sweet incense is to be the savor of Christ, who is ever fragrant to God; we offer the sacrifice of praise, confessing His name. It is not to be counting over our mercies merely, but the primary thought is that we are to be offering the praise of Christ to God.

Paul does not ever lose the sense of priesthood and nearness to God; he is a worshiper when led about or in prison, his feet in the stocks, or when cast out and in bitter trial. We all alike are privileged to have in our censers the same blessed perfume that the apostle had.

He realized also how to be a royal priest, to show forth the praises of Him that hath called us out of darkness into His marvelous light, in kingly dignity. In the presence of God we are a holy priesthood, and in the presence of the world a royal priesthood to show forth the praises of Him who hath called us.

In Colossians it is not primarily priesthood, but in a sense a deeper truth. They have been taught to look on their own position according to Christ's position ; and He has measured it for us by His cross, His death and resurrection. We are "dead with Christ," God having set the seal of His condemnation on what sinful man is; man, as such, having no standing before God. The Christian has learned that God looks for nothing in him as a child of Adam. Oh what blessedness when souls see how God set us aside and condemned us in the person of His blessed Son on the cross, showing us the blessed relief of being done with self entirely, crucified and dead with Christ! This must be in connection with seeing that in the death of Christ God has set us aside. If we would know the sweetness of the things of God, it must be in connection with the cross of Christ. " If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God." We are not to be occupied with a dead self any more than with a sinful self, or with a good self. It is not self at all that we are to be occupied with, but Christ risen and glorified, with Christ where He is; and he shows us that we are in the same atmosphere with our Lord though our feet are still in the sands of the wilderness. It is occupation with that blessed One, His person, His love, His sympathy, His riches :these are now to occupy us in connection with a glorified Christ, for all these things are above. They do not accord with the things that are about us here.

The savor of Christ is not earthly, but heavenly- a savor of that which is above; and we are pilgrims here. So far as occupation of mind and real life are concerned, it is hid, not merely from the gaze of the world, but with Christ in God. The world looks on us with pity, scorn, or indifference, and may say, " How is it that a man of such abilities is content to go on with religious things and humble people! " and if the world does understand our life, it's the saddest reproach to us.

I would not take out of this text the safety of being hidden-blessedly so. But below the other thought is the principal one, that all our springs are in Him. Does that describe our life practically? It is what God sees. We live in an age of superficiality even in divine things-such a public kind of life; the necessities of toil and business make it difficult to live much in private. The enemy would constantly use the necessary duties of life to shut out from the communion with God. Many do seek it morning and evening. We miss the thought of it if we think God wants a half hour of time; He wants us to lead the hidden life when our hands are in toil. Declension-how often has it been just this lack of constant abiding in the hidden life, thus bringing the soul into the presence of God in the sanctuary! What more beautiful than to see the child of God growing in spiritual intelligence! The root of all is to be leading practically the hidden life that has Christ in glory so before the heart that the soul feeds on Him. "Let the word of Christ dwell in you richly in all wisdom "-not of God now, nor Scripture, but in such a way that it presents Christ to us ; so that, though not speaking explicitly of Christ, it presents Christ to us. '' Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God shall man live." Is that our bread ? Then we are living on the bread Christ fed on, entering into the place into which He has introduced us by death and resurrection. The Lord give us in this, not to have service before us, but fellowship with Him!

I asked a follower of the Christ,
Tell me, I pray,
What is thy life, thy hope, thy faith-
Why didst thou choose this narrow path,
This rugged way ?
Why with earth's joys dissatisfied ?
I fain would know. Then he replied:

My life is but a vapor,
To constantly ascend To Him, the one Life giver,
On whom life must depend.
For He who giveth keepeth still,
And will keep to the end.

My fleeting breath the incense
Of prayer to Him who gave
The best He had in heaven
My precious soul to save-
The Christ, who left my weight of sin
Deep buried in His grave.

My faith is but the clinging
Of heart that leans upon
The might of God; nor wrestles,
Because its strength is gone-
The halting of the soul that's found
The place whence strength is drawn.

My work is just love's labor
For Him who first loved me;
The service of obedience
As full as it is free;
His gracious smile my sweet reward
Until His face I see.

My path is of His choosing;
I would not if I might
Direct my faltering footsteps,
I would not walk by sight;
But let Him lead me where He will,
For then I walk aright.

I walk this narrow pathway
Because He walked therein-
Because there is no other
But leadeth me to sin;
Because I count all things but loss
My Lord's "Well done" to win.

My past, His cross has told out
The story of my life,
My only hope of glory,
The end of all my strife,
The shadow o'er a sin-sick world,
With death and sorrow rife.

My present, but to follow
The guiding of His Word,
The only weapon left me,
The Spirit's mighty sword,
The daily food by which I grow,
Which all things doth afford.

My future is the glory
Where I shall weary not
Of drinking in His fulness;
And oh, the strange, sweet thought
That I shall soon be like Him,
And love Him as I ought!

H. McD.

Quick temper is no trifle. The one sin recorded of Moses, and for which he was shut out of the land, was ' his hastiness which blinded his eyes to the true glory of God. The important question is how to get rid of it. This can never be done until we judge its root. We must see that it is but the fruit of that flesh which has been judged in the cross of Christ. If self is truly judged in the presence of God, we will walk in His fear, and there will be no place for quick temper.

We continue our reading of the books of Chronicles during the present month. First Chronicles, as we saw, was largely devoted to David and his provision for the coming of the glorious reign of his son Solomon. The second book begins with that reign. In many ways it seems to be a wonderful new beginning. We are again introduced to the Tabernacle for the first time since the captivity of the Ark. True, it is not now at Shiloh, but is found at Gibeah (chap. 1:3). The Ark, however, had been brought by David up to Mount Zion and the place which he had prepared for it. The Brazen Altar, however, was still in connection with the Tabernacle, and it was to this that Solomon resorted. He offered multitudes of burnt-sacrifices there, and there God appeared to him. He asks him his wish, a most testing question, for it would bring out the state of the king. But there is evidently genuine faith in this young man, however much there was also of that which would subsequently prove a peril if it were not judged, and Solomon shows, in his desire for wisdom to reign in the fear of God over His people, that he appreciated the responsibilities and the needs of his position. God gives him not merely what he had asked, but that which he had not asked,- riches and glory.

The first part of the book is devoted to the account of his glorious reign. The house of God, provided for by David, is built largely through the help of the king of Tyre. Most of this is, as we have said, typical. In the assistance of the king of Tyre we have the coming in of the Gentiles in connection with our Lord's Millennial reign. "Gentiles shall come to thy light and kings to the brightness of thy rising" (Isa. 60:3).

The house of God is built in all its splendor, and many most interesting details are given here. Everything is in beautiful accord with the typical place which it occupies, looking forward, as we have said, to the splendor of the Millennial kingdom of our Lord. Solomon's priestly prayer would seem to be a typical fulfilment of the reign of our blessed Lord, who shall sit as a Priest upon His throne and between whom and Jehovah will be the counsel of abiding peace. He is the true Solomon, the peaceable One, the effect of whose righteousness shall be " quietness and assurance forever."

The closing chapter of his life (Chap. 9:) records the visit of the queen of Sheba, where we have in fuller measure even yet, the typical fulfilment of the gathering of the Gentiles to the Lord and to His house. No mention is made of Solomon's fearful failures. As we have said, the history is typical and dispensational, rather than personal, and we see the man laid quietly to rest without any account being given of the fearful fall and dishonor to God, of his later years.

From chap. 10:to the end of the book we have a sad contrast to the brilliancy of the reign of Solomon. That had given us typically our Lord's reign. Although, being but a type, it had in it the seeds of decay. These manifest themselves all too quickly after the king's death, and under his son Rehoboam, division comes in. From there to the close of the book, it is a narrative of departure from God on the part of the kings ; God's chastening of the people by allowing their enemy to prevail over them; the hostility of the ten tribes, who, under Jeroboam have apostatized from the true worship of God, worshiping Him, as distinctly forbidden, in the golden calves set up at Bethel and Dan.

As has already been said, the history is largely that of Judah. Many of the kings were men of faith and obedience to God, with considerable lowliness. Indeed, some of those who had grievously dishonored Him, still in the time of their strait turned to Him, and found Him the unchanging God who shows mercy.

Abijah, the successor of Rehoboam, is a man of considerable obedience and faith in God. He is succeeded by his son, Asa, who is particularly marked as a faithful man, especially at the beginning of his reign. He is correspondingly successful, purging out idolatry and even deposing the wicked queen-mother. His testing, alas, however, brings out elements of self-will unjudged, shown in the refusal of the message of God, and therefore chastening at His hands. He dies somewhat under a cloud, although in the main his life had been a faithful one.

Jehoshaphat, his son, succeeds him, also a man of fine and striking character, but much marred in his testimony by weakly joining affinity with the idolatrous king of the ten tribes. This unequal yoke brings its sure consequences, but in the main, personally, Jehoshaphat was a man of faith, although too weak to be a genuine deliverer for the people. However, in Chap. 20:, when there was an immense irruption of Moab and Ammon, Jehoshaphat laid fast hold upon God, and there was a wonderful victory.

Jehoram, his son, (Chap. 21:) was in sad contrast with Jehoshaphat, and a proof of the defiling nature of all unholy alliances. He united himself with the house of the wicked Ahab and showed fully the character that belongs to the northern kingdom.

His son, Ahaziah, shows this in even a more marked way, and his mother Athaliah, the daughter of Ahab, does her utmost to blot out the whole family of king David. But God has other purposes in view surely, as His beloved Son is to come of the seed of David. Therefore, the little Joash is preserved, through the faithfulness of Jehoiada, the priest, in the midst of all this anarchy, and in due time is in his place as king (chaps, 23:, 24:).

Joash is a negative character, faithful so long as the strong hand of Jehoiada, the priest, is with him; but after his death, the king weakly yields to the seductions of the princes of Judah and departs from the Lord. His end is tragic. He is assassinated:an end which he had escaped in early childhood, through the faithfulness of one who was truly devoted to God (chap. 24:).

His son, Amaziah, makes a good beginning and is correspondingly successful; then falling into idolatry, he too comes under the judgment of God and is also slain (chap. 25:).

His son, Uzziah, called in Kings, Azariah, succeeds him. The same story is repeated here. Beginning in faithfulness, there is much blessing. Lifted up with pride, he intrudes into the priest's office and is smitten with leprosy and dies, a separated man, though having lived a long life. It is noteworthy that the prophetic ministry of Isaiah begins at this time.

Nothing special is laid to the charge of Jotham, his successor (Chap. 27:). Significantly it is said he "became mighty because he prepared his ways before the Lord his God." But he is succeeded (Chap. 28:) by that fearful apostate Ahaz, who deliberately turns away from God and follows idolatry.

After his death, we have the admirable reign of Hezekiah. How striking it is that an unfaithful king is succeeded by one who seeks to recover the people to God, as showing that the Spirit of God was still at work in this beloved nation of Judah! But things grow darker, though individually faith comes out brightly in the history of Hezekiah (chaps, xxix-32:).

Manasseh, his son, is in fearful contrast with the faithful Hezekiah, and yet here, God's mercy is brought out in the most striking way, for the wicked king is brought to repentance, after he was carried in captivity to Babylon. In answer to his repentant prayers, he is restored to Jerusalem. What a lesson this should have been to the people at large; but alas, their own unrepentant rebellion against God necessitated that they, too, should be carried to the very same place from which Manasseh had been restored.

Of Anion, his wicked son, we need say little, but faith shines out more brightly than ever in all this gloom, in king Josiah, whose life of devoted obedience to God is most edifying. In his reign the temple was restored, and the word of God given its proper place. But he passes away, and little is left but for the wretched unbelief and heartless disobedience of the people to manifest themselves in their kings until there is no remedy, and Jerusalem is captured, the temple destroyed, the people carried away captive to Babylon. But it is most beautiful to mark that the very close of the book (Chap. 36:22) gives the proclamation of Cyrus for the rebuilding of the Lord's house in Jerusalem. Thus there is an intimation of recovery at the very close.

We must also say a word as to the brief epistle to the Philippians, in the New Testament. This is so familiar to our readers that we need only mention that its theme throughout is Christ as the object of the heart. Each of the four chapters brings this out beautifully.

Chap. 1:, Christ is the Source and Object of our life; Chap. 2:, the Example; Chap. 3:, the Object before us in glory; Chap. 4:, the all-sufficient supply of our need in every circumstance.

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

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

(Continued from page 90.)

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

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

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

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

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

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

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

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

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

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

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

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

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

(To be continued.)

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

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

(Continued from page 36.)

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

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

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

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

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

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

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

(To be continued.)

THE RULE OF LIFE AND DAILY WALK FOR THE CHRISTIAN.

Christ's death upon the cross is the dividing I. line, the complete separation, between Judaism and Christianity, between the old and the new, between law and grace-the handwriting of ordinances (the obligations) blotted out, taken out of the way, nailed to His cross (Col. ii- 14).

John 1:17-"The law was given by Moses; grace and truth came by Jesus Christ."

Rom. 10:4-Christ is the end of the law for the believer.

Rom. 8:2-4-What the law could not do, Christ has done by His cross.

2 Cor. 5:17-New creatures (creation).

Rom. 6:1-14-Not under law, but under grace.

Rom. 7:1-6-Dead to the law, married to Christ.

Gal. 2:16-21-"I through the law am dead to the law, that I might live unto God."

Gal. 3:10-13-"The just shall live by faith; and the law is not of faith."

The believer in Christ is born again, born of God (i Peter 1:23; John 1:13), is a new creature, old things are passed away, all things are new (a Cor. 5:I7)_justified by faith and at peace with God (Rom. 5:i). This is all of God-God's grace; as we read in Rom. 4:16, it is of faith, that it might be by grace. Again, in Eph. 2:8-10, " For by grace are ye saved through faith:… it is the gift of God:not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus." Has the law any place in all this ?

As the believer is justified only by faith, and the law is not of faith,-"no man being justified by the law in the sight of God,"-how then can the law be either the rule of life or of daily walk for him who is dead to it, and who is united by faith to the risen, glorified Man at God's right hand ? Does not the word of God (which should be final and conclusive for the believer) forever settle the question of the law for him ? for it is written in Gal. 2:21 " for if righteousness come by (or is through) the law, then Christ is dead in vain " (has died for naught). Can the believer go back again to the law, asking God to incline his heart to keep the law-that which is not of faith-that which is the "ministration of death, written and engraven in stones" (2 Cor. 3:7) ?

DAILY WALK.

John 1:12, 13.
Colossians 2:6, 7, 8.
i John 2:6.
i Peter 2:21.
The book of Hebrews is the book of"better |things," Christ, our great High Priest, and not the law, being set before us. In chapter 7:12 we read, "For the priesthood being changed, there is made a change of the law;" and in verse 19, "The law made nothing perfect." In chapter 10:i it is written, '' The law was a shadow of good things to come; " and in verse 9, "He taketh away the first, that He may establish the second." Read prayerfully Hebrews, Chaps. 7:, 8:, 9:, 10:R. D.

Exodus 15:1-21.

In Ex. 12:the people of Israel are sheltered from the judgment of God by the blood of the pascal lamb. Outside of that there would have been no more safety for them than for the Egyptians. What God saw was the blood-the blood applied on the door-posts of the houses; and where He saw that, He passed over them who had taken refuge behind it. If it is impossible for God not to judge where He does not see the blood, it is no less impossible for Him to judge where He sees it, for the blood bears witness of propitiation. The victim has borne the judgment, that they may be spared who deserved judgment. If my sins were judged in Christ, it is impossible that I be judged for them. Justice exacts but one payment, an essentially perfect one surely, but only one. I am the debtor and have nothing to pay, but Christ has given Himself to substitute me, and He has made integral payment. My ransom cost His life. God can ask no more, and He asks no more.

The Israelites thus, in figure, redeemed by the blood of the pascal lamb, had nothing more to fear from God, judicially speaking. Indeed they had God for them, and if God be for us who can be against us ? If God justifies, who can condemn? Christ my Surety has died; much more, He is risen, He is at the right hand of God, and He makes intercession for me. Who can separate me from the love of Christ? From that side, therefore, all is secure.

But redemption has a double aspect and a double effect. This is what is too often forgotten. It is written that our Lord Jesus Christ "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father" (Gal. 1:4). Could you think of the Israelites, after the sacrifice of the Passover, staying in Egypt? They were to eat the lamb roast with fire, (attesting thus the judgment it had gone through for them) and in haste:it was the signal that the hour had come to go. Egypt is "this present evil world," and Christ takes us out of it in leading us through the Red Sea, as He took us from under the judgment of God by passing through it for us.

They are out of Egypt then; past the sea which has opened itself to let them out, and is going to close upon their enemies. It will never be reopened to let them back again. Now it is they sing their redemption; they have been cleared of their sins, and taken out of this present evil world – for them, Egypt; for us, the world. They are not yet in the land of promise, but they are going there, with impossibility to return to the land of bondage. In their backsliding moments they might desire to return, for alas, what fainting may not the redeemed go through? But a God as faithful as He is good is with them:He has shut the door, none can reopen it.

In Ex. 15:lust has not yet enticed them, not yet conceived to bring forth sin. Their whole mind and heart is absorbed, on the one hand by the deliverance of which they have just been the objects, and on the other, by the glorious prospect of their entering Canaan. Had they kept these things steadily in view it would never have happened to them to murmur in the wilderness. The wilderness, they are in it when they sing their song, but they see it not. Thus it is with us when we look not on the things which are seen, which are only for a time, but on those which are not seen, and which are for eternity. The redemption and the heritage which are ours by the death of Christ are for eternity.

What a theme redemption is! There is none like it. Israel never sang perhaps on such a high note, not even in Canaan. They do not merely triumph over their enemies, whether those behind or those before them-all at once-they glory in God Himself, which is yet better (Rom. 5:ii). Indeed it was good to say as to the enemies of yesterday:"Pharaoh's chariots and his host hath He cast into the sea;" and as to those of to-morrow:"Sorrow shall take hold on the inhabitants of Palestina; then the dukes of Edom shall be amazed … all the inhabitants of Canaan shall melt away." But how much more joyful to foresee that home which the Lord had prepared, that sanctuary which His hands had founded, where He would find His joy in the midst of His people, and His people would find their joy around their God. It is this which is the very bliss of heaven.

But between Egypt and Canaan there is the wilderness, whatever you do, and it must be gone through. God has ordained it so. What for? To humble us, to try us, to prove the dispositions of our heart, and if we would keep His commandments or not (Deut. 8:2). It is a place of testing.

We know how Israel behaved there. Scarcely had they finished their song when they raised a murmur. We do not love Marahs. and there are some along the way. God does not make us miss them, because He has said:" Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life which the Lord hath promised to them that love Him" (Jas. 1:12). In each trial, and at the end of each trial God has put a blessing. Into the trial He puts a wood (the Cross) which sweetens the bitter water; and at the end of the trial He puts the crown of life. This is worthy of Him who is ever and infinitely good.

In Deut. 8:not a word, alas, could be said to the praise of the children of Israel. They had ceased to sing, to murmur and strive instead. By the trial they had proved not faithful. Happily for them God remained faithful to them:"Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years."

The heart is the same in us as in them:"All these things happened unto them for ensamples:and they are written for our admonition, upon whom the ends of the world are come (i Cor. 10:n). It is songs that God expects of us, His redeemed people, not murmurs. If in the midst of all our circumstances we keep before us our redemption and our inheritance, we shall find the way neither too long nor too wearisome, and we shall say with the psalmist, "The Lord is good, and His mercy endureth forever."

(Translated from the French.)

From time to time during the remainder of the year, we trust to read through the entire book of Psalms. Our portion of these for the present month is Psa. 1:-62:,or the first two books of these. We would refer our readers to an article in the January number upon the Psalms in general, which will render unnecessary our going into the same details at this time. These first two books are perhaps the fullest of any in the entire collection of Psalms, especially the first (Psa. 1:-41:), the theme of which is God's sovereignty and purposes of blessing in Christ for His people. Of course the blessing here is considered primarily in relation to God's earthly people Israel, but where Christ is the theme, blessing cannot be limited. It is as wide as the sway which He will exercise over all creation. The main divisions of this first book are:1:(Psa. 1:-8:) Christ in His supremacy, King in Zion and Ruler over all creation.

We might say in general that there are two main features of all of the Psalms which it is necessary to distinguish if we are to understand their full, prophetic meaning. Christ is the theme, but He is seen in connection with His people, and even only a remnant of these. The times, prophetically speaking, to which the Psalms refer, are those of abounding national apostasy, when the mass of the people have no heart for God and when the enemy from outside also oppresses. This will help us to understand the frequent references to the oppression of the enemy and the heartlessness of the mass of the nation, also the exercise through which this remnant passes; for it is only too evident that they have but a partial apprehension of God's goodness and but little knowledge of His grace. They are unable to distinguish between His chastening hand upon them for their sins and their testing as they pass through affliction. Thus, from time to time, they are tempted to cry out under the hand of their oppressors and to appeal to God as though He had forgotten. Psalms which are devoted to such subjects as these, develop the varied exercises through which the remnant passes. We find in them much that is of God, a faith that lays hold upon Him, abhorrence of evil and a spirit of separation from the ungodly. On the other hand, we find an impatience and feebleness, a depression which, at times, is well nigh overwhelming, but faith gradually triumphs and emerges from the gloom all the brighter for its exercise.

We will find some of the psalms which apply exclusively to Christ, as the second and eighth. Others apply to Him to a certain extent and also to His people, as the first; while others give exclusively the exercise of the remnant, as Psa. 3:-7:

Space will not permit us to characterize each psalm in detail. It will be noticed that the first psalm is a general statement of the walk of the godly in separation from evil and in dependence upon God, feeding upon His Word. The results are fruitfulness and spiritual prosperity in contrast with the ungodly who will soon pass away in judgment. How perfectly our blessed Lord exemplified this godly separation unto His Father we need hardly say; and His people for all time, by His grace, will seek to walk in the same steps.

In Psa. 2:we have the opposition of the nations to God's King, who, however, is established by Him in Zion and will one day rule to the ends of the earth.

Psa. 3:-7:give the exercises of the remnant. Each of these has a different character. In Psa. Hi., faith seems to be prominent. God is unchanging and will protect the believer from those who have risen up against him.

Psa. 4:dwells upon this further, becoming bolder in one way as it challenges the evil men by whom it is surrounded. Psa. 5:emphasizes God's holiness, and under a sense of this, the wickedness of the world becomes all the more apparent, and faith clings to God's mercy.

In the sixth, however, the oppression of the enemy is felt so keenly that the soul is well nigh overwhelmed. Still it cries out to God for help and mercy, and in anticipation at least, rejoices in the victory which He will give.

Psa. 7:protests its own righteousness in the face of false accusation and persecution, and pleads for God's judgment to fall upon His enemies. As has been frequently said, the prayer for judgment is most appropriate to a people whose deliverance can only come through God's judgment upon His and their enemies. It is not as though there were still hope for them through the gospel. Many of them have doubtless been rejecters of that gospel and given over to believe the lie. They are utterly incorrigible, and a fresh presentation of divine mercy would simply be casting pearls before swine. They have manifested themselves to be that, and nothing but the judgment of the Lord upon His enemies will teach the inhabitants of the earth righteousness.

Psa. viii, as we have said, celebrates the glories of Christ as Son of man in a wider reign even than that over Israel. It is from this psalm that the apostle Paul so frequently quotes:"Thou hast put all things under His feet." We see Jesus, even now, crowned with glory and honor, anticipatively celebrating the dominion of the eighth psalm.

2. (Psa. ix-15:) Here we have, as a prominent theme, not Christ, but the enemy, not merely in the ungodly nation as a whole, but centered in the wicked one himself, (Psa. 9:, 10:) who has many features which would correspond to the Antichrist.

Then, from Psa. 11:-15:, we have the exercise of the remnant, in view of all this oppression of the enemy.

In Psa. 11:, God is seen as supreme, and the soul would put its trust in Him,-nor will it flee away to any mountain of human reliance.

Psa. 12:shows how suitably the word of God is in contrast with all the deceits of the enemy.

Psa. 13:cries unto God with that familiar expression of the remnant, " How long ?" from the very jaws of death, and counts upon His deliverance.

Psa. 14:shows how wide-spread evil is. God looks down upon the sons of men and finds them all gone astray. This is the moral condition of things at the present time, as the apostle says in the third chapter of Romans ; but it is particularly applicable to the last days, when iniquity shall abound.

Psa. 15:, in contrast with this iniquity, describes the righteous One who shall abide in God's tabernacle and dwell in His holy hill.

3. (Psa. 16:-41:) The preciousness of Christ in His person and work, with the exercise of His people in connection with Him.

Space will not permit our going into detail here. The psalms which particularly refer to our Lord are quite familiar. He is seen in His spotless humanity in the sixteenth ; as the Man separate from sinners, in the seventeenth ; and as the Victor, in the eighteenth. Psa. 19:shows God's glory in His works in the heavens above and in the Word in our hands, which speaks far more of the display of that glory than the starry worlds above us. Psa. 20:brings out the great truths of salvation through Christ the King. Psa. 21:- looks forward to the coming glory of Christ. Psa. 22:, we need hardly say, is the great sin-offering psalm; 23:, the resulting salvation; and 24:, Christ's manifestation in glory. Thus, the main theme of these nine psalms is Christ, a trinity of glories thrice repeated. Well may we see all the fulness of the Godhead dwelling in Him !

From Psa. 25:-41:, we have the exercises of faith in connection with this unfolding of Christ, into which we cannot enter with any further detail.

The second book, (Psa. 42:-72:) while dealing with the same general subjects, approaches them from another point of view-that of Israel's suffering under the hand of God in responsibility:but here, too, the Spirit of God leads the suffering saints, who feel the weight of His hand, up to occupation with Christ and the blessed results which flow from that.

1. Thus, Psa. 42:-44:are wails of distress. Psa. 45:shows us Christ in His glory as King, united with His people ; and, flowing from that, in Psa. 46:-49:, we have the glory of His reign. Psa. 1. is God's witness to His people of His own faithfulness, and their sin; while Psa. 51:is their response, which goes even more deeply to the root of sin, showing it to be blood-guiltiness in having rejected Christ.

2. (Psa. 52:-60:) Here we have quite similar exercises to those already looked at in the earlier psalms, and these lead up to joy in the Lord and triumph over evil through Him, as seen in Psa. 60:

3. (Psa. 61:-72:) Full blessing headed up in Christ.

In these psalms, our Lord is again prominent; in some of them perhaps not so distinctly as others. Still, it is His faith and dependence upon God and delight in Him that speak in the first three, while, of course, Psa. Ixix dwells upon His sufferings as the trespass-offering. His voice will be heard even in such psalms as 65:, while 68:of course is a majestic and beautiful celebration of His glory in connection with the throne of Jehovah.

Psa. Lxi. and 72:go beautifully together, the first being the pleadings of faith on the part of the nation seen, as we might say, in its age and decrepitude- while in the second, the King is before us in all His glory with dominion and blessing reaching to the ends of the earth All creation groans until the coming of that happy time Well may we sing:

"Hasten, Lord, the glorious time."

It is said that eternal life could not have been possessed by the Old Testament saints, because of the word "the Son of man must be lifted up" that the believer might have eternal life. As well might it be said that they could not have been justified, for the Lord had not been delivered for our offenses and raised again for our justification. But Abraham we know was justified. But there is a reason why eternal life was not proclaimed in the Old Testament-though possessed then by the believer. After the first book of the Old Testament, which showed the end of the first life in death, Israel is called out, and put under the law. This occupies the rest of the Old Testament; man is on trial, under law, to see if he could get life. Naturally, therefore, the gospel proclaiming life and justification to the believer, is postponed until the close of the trial.

But the secret of the Lord is with them that fear Him. Those who had learned their lesson by the law-the knowledge of sin-believed on the coming Saviour, and were born again-were possessors of eternal life. Thus Andrew said to Peter (John 1:41), "We have found the Messiah" that is, "the Christ." So Moses endured "the reproach of Christ." Enoch and Elijah went in triumph to heaven. Did they go to heaven without eternal life? Let us recall what was said to some by the Lord, "Ye do err not knowing the Scriptures, nor the power of God." E. S. L.

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

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

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

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

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

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

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

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

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

(2 Tim. 1:)

It is beautiful to see how triumphant Paul was in every circumstance. The buffetings of life's tempests lift him higher up, into regions nearer to Christ and God than before. The darker the night, the brighter shines his lamp of faith:and "forlorn and shipwrecked brethren," seeing his unfaltering footsteps, may well " take heart again." The whole tone of this letter to Timothy is evidence of this.

He is about to suffer a violent death; but instead of being an apostle according to that death sentence, he is an apostle according to a promise of life. If these words mean anything, they mean that the promise of life characterized all that he did and said. Roman gladiators, when marching to mortal strife in the arena, greeted the emperor with the words "We who are about to die salute thee, Caesar." Their actions and their words were characterized by a. manliness or a callous indifference. They face death with a brute courage bred of fierce passion or cynic despair; and through the mist of centuries veiling the coarser aspects, we may gaze on them, with a certain admiration. But oh, how surpassing admirable are the apostle's words and ways ! The light of an eternity of life is shedding a calm and steady luster upon them, and we seem lifted into sublime regions where Christ dwells and death has been annulled. "He that believeth on Me shall never die."

It is very beautiful to see how constantly and unwaveringly the apostle makes use of the greeting " Grace, mercy, and peace." It is not a stereotyped phrase with him. He has given voice to the best wish that can be uttered for experience down here. Try and think of something better. You will be unable to do so. Oh that we all realized in our lives more the grace, mercy and peace which God is ever ready to bestow upon us! What transformed ones ours would be if we did!

" I am thankful to God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day." In this and the next verse we see the natural feelings and affections in the mention of Paul's and Timothy's ancestors. The expression is somewhat peculiar. It is not " I serve from my birth, or youngest days," but "from my ancestors." It is taken by some that this means that Paul's ancestors served God, and probably this is correct exegesis, and yet it is serve." It is a trite thing to say that "faith is not inherited," and yet what an inestimable jig for one to possess a pious ancestry! How quietly their piety waters, as the dew the grass, the tender faith of those who grow up around them! „- unconsciously ways of reverence and godly fear "learned! How imperceptibly there steals into ; young heart a germ of faith, which, under God's smiling grace, takes root and springs up a glorious growth to His praise! O parents, and ye who; for children, it is not alone your outward forms rules, your set Bible-readings and stated periods of prayer that sink into the young life, but rather your inward love for Christ and reverence of His lovely ways-the whole course and trend of your life!

"Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands."

Have you noticed that "wherefore " ? It refers to the fact that Timothy had unfeigned faith. Gift is like a machine without its motive power, if faith be absent. Faith and love are absolutely essential to its exercise. A man may be gifted with the tongue of a Cicero; but unless it is accompanied by faith, his words will fall still-born from his mouth. He may have the mind of an Aristotle; be able to weave a world-system of philosophy ; but without faith to put him in touch with the Master's heart and mind, his system will be ingenious but not truth, beautiful but lifeless. Oh what shall cause these dead bones to live ? The living link with the '' Resurrection and the Life " alone suffices.

Timothy had unfeigned faith. He could on that account be called on to "kindle again" his gift; for thus would it be at the Master's service. There are many imitations which look like the genuine until tried in the fiery furnace of affliction. There, and there alone, is the touchstone. Will it endure the fire of a furnace heated sevenfold ? Reader, you and I may have some little gift, for the Lord never leaves a child without one; but oh let us remember whence it derives its usefulness! If we would "kindle it again," let us warm it with genuine faith and love for our Lord, or it is of no use.

"Precious faith our God hath given-rich in faith is rich indeed; Fire-tried gold from His own treasury, fully meeting every need; Channel of His grace abounding, bringing peace and joy and
light; Purifying, overcoming; linking weakness with His might."

" For God hath not given unto us the spirit of cowardice, but of power and of love and of wise discretion. "

That is what the spirit of faith is-powerful, loving, and wise. The word rendered "fear" in the Authorized Version, and here translated "cowardice," is one which occurs only five times in the New Testament-once in its verb form, once in its noun, and three times in its adjective form; and everywhere it is connected with the thought of absent faith. Twice we have it in the scene on stormy Galilee. '' Why are ye so fearful ? O ye of little faith!" Once more, in that solemn verse, "But the fearful and unbelieving shall have their part in the lake which burneth." Who are the fearful there but just the unbelieving ? Then the Lord says in the fourteenth of John, "Let not your heart be troubled, neither let it be cowardly." Thus we have exhortation, rebuke and warning as to it. So solemnly emphasized we should indeed ponder it.

Consider for a moment the triple characteristic which faith opposes to it. First, there is the spirit of power. Who so powerful as those linked livingly with the everlasting God and Father of our Lord Jesus Christ ? A son of God Almighty, and a coward ? How utterly incongruous are the thoughts ! Faith cries in tones of thunder, " If God be for us, who can be against us?" and, spreading its pinions of victory, carries us aloft into regions where there is no defeat, no loss, no despair. Greater is He that is for us than all else. Oh what a foe to cowardice is this living link with God!

Secondly, there is the spirit of love, manifested by God the Saviour, and returned by us. Love as well as power is an inveterate foe of cowardice. Think of the love of Jesus, and tremble no longer, ye downhearted, for love will summon power whenever needed, to your assistance. Infinite power in the service of infinite love! This dual alliance can never be overcome. That is the Godward side of it; but it has its counterpart in us. The spirit of love for Jesus, begotten by His own for us, overwhelms all coward fears. We see a mother, animated by love for her offspring, rush into the most fearful danger without a tremor. Love renders her oblivious to the peril. Will not love do the same for us in the service of Christ ? It is thus that the poet can truthfully say of the Cross,

"It makes the coward spirit brave ;"
for it begets deep love in our hearts for the dying Saviour; and love, as we have said, is the foe of cowardice. '' Who would not fight for such a city ?" exclaimed a Roman citizen, in enthusiasm. Can we not more truly say, "Who would not endure all peril for such a Saviour ?"

Thirdly, we have the spirit of wise discretion, flowing from the Holy Spirit, tempering and guiding the power and love. Though apparently akin to cowardice, it is at infinite variance with it. It is so far from it, it dares resemble it. It is wise discretion for the cause of Christ. It is not a selfish estimating of what it will cost us, but of what it will cost Him. Where the first two spirits are, there is no doubt as to that. May the Lord make it true of us in all our ways ! F. C. G.

Whatever the difficulties in the interpretation yy of the parable of the unjust steward (Luke 16:),-and these are only apparent,-it is clear that he is put out of his stewardship. Man has been entrusted with responsibilities for God. His creation, his presence in the world, is a proof of this. He is not here for himself, nor in independence, but to make diligent use of that which is not his own, but God's. This, of course, was true in the fullest sense in the case of our first parents. The garden was not merely' a place of delight for Adam, but of service too. He was to dress and to keep it, and keep himself inviolate from sin. He failed miserably, and was put out of the garden. God declared as to it, "Thou mayest be no longer steward." Outside the garden, his sentence of expulsion from stewardship was not removed. "Dust thou art, and unto dust shalt thou return," was the dark writing on the wall ever before his eyes.

"Death passed upon all men, for that all have sinned." Every man's life, then, leading on to death, as it does, is a witness that his tenure of stewardship is brief. God has passed the sentence upon all, "Thou mayest be no longer steward;" and this is because man has dealt unfaithfully with what God had committed to him.

How the sin of Eden has been reenacted, with endless variations, by every descendant of Adam! Disobedience of God, even though He were known but dimly, has marked the human race. Nor does grace, blessedly though it removes the sentence of eternal doom, alter this solemn declaration. The
saints of God, like all the rest of the world, grow old, are subject to sickness, and lie down and die. Thank God, the sting of death has been removed, for sin has been judged in the person of our blessed Saviour, and no wrath lies against us. But, so far as our earthly circumstances in the body are concerned, we still hear the solemn declaration, "Thou mayest be no longer steward." Man has not been reinstated. The believer does not get back Eden blessings. This world is a witness of his unfaithfulness, and the solemn declaration of God must be adhered to, "Thou mayest be no longer steward."

How this should solemnize and chasten our hearts as we realize we are soon to be turned out of the world into which we have been put! This is but little realized, oftentimes, by the young; but as years go on and the powers of nature begin to fail, it is more and more clearly seen. If we judge merely according to sense, there is nothing before us but the grave, and that at no great distance, while of course the truth of the uncertainty of life is applicable to all alike, both old and young.

We have wasted our Master's goods surely in our unconverted days; and alas, since we have known the Lord we have not always been as careful as the trust put upon us would call for. We are unprofitable servants in a far fuller way than those who can say, "We have done that which it was our duty to do; " for our unprofitableness has gone further than the mere negative, not glorifying God beyond what was our appointed duty; we have failed in that which was actually put into our hands.

All this unfaithfulness has been due to the fall, and is closely connected with it, as we have seen. We can therefore also connect it with that which has existed since the fall-that old nature, called '' the flesh." It is because of the presence of the flesh in the believer that he is unfaithful, though this is no excuse. "Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." But as faith is that which has practically anticipated the judgment by accepting God's sentence of condemnation and His remedy, so also it can anticipate the setting aside of the unfaithful steward. God has already, in His own mind, put the unfaithful steward out of his office. He has "condemned sin in the flesh." Where we recognize this in its fulness we cease to be practically in the sphere in which unfaithfulness operates. The flesh, while still in us, and needing to be watched most carefully, is no longer our master. We can pass the rest of our lives, not according to the lusts of man, but according to the will of God. What liberty this gives! We bow in glad recognition of the fact that, so far as the flesh is concerned, no faithfulness in stewardship can be expected from it. We thankfully recognize that it has been judged and set aside, and now, instead of vainly seeking to secure faithfulness from that which has proved itself unfaithful, we are at leisure to be occupied with Him who was faithful in all things, even Christ; occupation with whom produces, according to our measure of faith, a like result in us.

So, as we look about us and see unfaithfulness in the world, or as we look at ourselves and see witness of the fact that, as to our bodies, the inevitable day when we shall be put out of our stewardship is approaching, we can with joy realize that day is past for faith. We have already been put out, and in the new sphere where Christ is all, and in the power of that "law of the Spirit" which is "life in Christ Jesus," we are walking now in the "newness of Spirit, and not in the oldness of the letter." We yield ourselves unto God as those that are "alive from the dead."

May the Lord give us, as we realize the unprofitableness of the flesh, to be even yet, in the little time that we remain in the body, "good stewards of the manifold grace of God "!

Only in John's Gospel is this miracle recorded. The other Gospels were written much earlier, but this first miracle, like every other portion of God's word, comes to us in its right place. It is in accord with John's Gospel because it is the foreshadowing of this new dispensation of the Spirit. Matthew, Mark and Luke were more on Jewish ground, when the Lord came to His own and His own received Him not; but in John almost the opening word is, "As many as did receive Him, to them gave He the power to become the sons of god, even to them that believe on His name, who were born … of God." This is the first mention of the New Birth in Scripture.

In this miracle, opening, as it were, the new dispensation, we have in symbol its chief characteristics beautifully set forth.

First – It is the Third Day – resurrection day. Resurrection characterizes the dispensation. Our Lord rose from the dead on the third day, and the cross implies the end of man as before God. If God had not done with the Adam race-the natural man-Jesus need not have died. He could have come amongst us as a teacher, and thus brought the word of God to us. But so evil was our nature that, like the Jews, we never could have received Him as the declarer of God. This method had been tried throughout the world's history, and ended at the cross of Christ. Now is the circumcision truly. The end of the flesh has come. Man, to suit God, must be dead, buried, risen; which baptism figures. The Lord Jesus took the penalty of sin for us, and only asks of man to willingly accept death, burial, and resurrection-or a new life, giving up the old one and accepting the new by Jesus Christ the divine Man. So here in this first miracle of our Lord it is resurrection day-a new dispensation!

Second-It is a marriage, a union, and a union of God and man that is before us. Jesus the Lord is the Head of this new race. He is the first one in whom this union was ever effected. He is the first divine Man. And Mary "the mother of Jesus was there." It was in connection with her that the divine union was first miraculously wrought. Now, as ever, such a union can be effected only by the miraculous power of God. Every new-born soul is a miracle, and can only be wrought by almighty power. Hence it is, "born of god," "sons of God, heirs of God, and joint heirs with Jesus Christ! "-a miracle of grace! " By grace are ye saved, through faith; and this not of yourselves; it is the gift of God."

Third-"And both Jesus and His disciples were called to the marriage"-Jesus the power, and the disciples to be the subjects. They were as yet not fully initiated into this new life, but were disciples, learners. Here in the beginning it was symbolically set before them, to be sure; probably after many days to be dwelt upon and meditated upon after He had returned to His Father; even as we now dwell upon it with rapture in our hearts and thanksgivings on our lips.

Fourth.-No wine, no joy, no gladness. So was man in his sin, separated from God, in darkness and ruin, helpless, lost, all resting under the judgment of God, dead to Him.

Fifth-Nothing but '' earthen vessels "! What can they do ? Nothing but hold the water, which is a figure of the word of God. That makes up for everything else. Receive "the Word," and that brings the joy of salvation. There is now not only plenty of wine, but the vessels are "full to the brim," and everybody is full of joy. "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures," "being born again by the word of God."

Sixth-'' Whatsoever He saith unto you do." Yes, do it. Obey Him, and all spiritual good follows. Miracles even follow obedience. " If any man will do His will, he shall know of the teaching, whether it be of God or not." God will let him know by His Spirit. "In Him is life" (the new life), "and the life is the light of men." Men cannot see until they get this life. The Lord Jesus opens the eyes of the spiritually blind now, just as He did of the physically blind when He was down here among men-all the result of obedience, subjection to God. God must be God; man must be subject.

Seventh-"The best wine at the last"-the last administration, or dispensation, the best. It is even the eternal perfection of man with God. "Every man, when he is perfected, shall be as his Master" (Luke 6:40). Every true Christian shall be conformed to the image of his Master (Rom. 8:29). It is united to God in Christ, as our miracle sets forth in the most perfect and beautiful symbols.

Eighth-This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory, and His disciples believed on Him-set forth His glory to all creation. Here in the very beginning is the whole dispensation set out before us in figure, so that all men, once in the light of God, may see His purposes manifested from the very beginning of the Lord's public service. In it we see a magnificent prophecy of the glorious future for all the true saints of God. " Whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified" (Rom 8:30). "What then shall we say to these things ? If God be for us, who can be against us ?" (lb. 31 ) J. S. P.

Holiness is not the absence of sin, but the non-allowance of it. If to live a holy life it were required that no sin be in me, then were it impossible for me to be holy, for sin is in me despite my being a child of God and the Holy Spirit's abode in me. Struggle to rid myself of it as I may, or make myself believe that I have succeeded, it nevertheless is there and will be there till the Lord comes. Then, and not till then, will that great change be accomplished "in the twinkling of an eye " which will make an end of the sin that dwells in me.

But let the child of God realize first in his soul that God has judged sin at the cross; that sin-indwelling sin-is therefore no more before God but put out of His sight forever. Let him learn thereby to abhor it as God abhors it, and judge every motion of it as God has judged it on the cross; and that man will be a holy man, will lead a holy life, will enjoy the grace of God, and will be "like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper " (Psa. 1:3). P. L. J.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Div. 2. (chaps, 2:5

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THREE INSCRUTABLE THINGS.

The heart is deceitful above all things, and desperately wicked:who can know it? (Jer. 17. 9.)

O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counselor? or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things:to whom be glory forever. Amen. (Rom. 11:33-36.)

The love of Christ which passeth knowledge. (Eph. 3. 19.)

Ques. 21.-What was the law given for?

Ans.-"By the law is the knowledge of sin" (Rom. 3:20). "It was added "because of transgressions" (Gal. 3:19), that is, to bring out the sin in man's heart in the form of actual transgression, or violation of God's command. "The law entered that the offense might abound" (Rom. 5:20). These and other passages show why the law was given-to prove man guilty and helpless, and to shut him up to Christ alone.

Ques. 22.-Is there any baptism of the Spirit since Pentecost?

Ans.-Some have thought the descent of the Spirit at Pentecost was the only baptism of the Spirit. Unquestionably it was His only descent for that purpose, but 1 Cor. 12:13-"by one Spirit ye are all baptized into one body"-would show that all believers are so baptized. That is, while the descent at Pentecost was the great outward act of forming the Church, by the baptism of the Spirit, yet as each one believes, he is baptized by the Spirit-united to Christ in glory, and thus introduced into the Church, the body of Christ.

Ques. 23.-In what relation did the priests stand with the judges in Israel?

Ans.-The judges seem to have been raised up by God for the special deliverance of His people in times of failure and ruin. While doubtless the priesthood existed, and perhaps carried on its functions to some extent, yet the judges do not seem to have acted in connection with them. Thus, Gideon was his own priest, and after his victory fell into the snare of desiring to be permanently a priest, setting up a golden ephod, which was idolatry in another form. Later on, Eli the priest, and Samuel the prophet, were also judges. The judge was exceptional, the priest was permanent, though often lost sight of in times of darkness.

Ques. 24.-In Gen. 18:we read that three men came to Abraham, and they ate with him. In Gen. 19:only two came to Lot. Were these really men, or heavenly beings?

Ans.-Undoubtedly they were from heaven (see Heb. 2:2). One of the three who visited Abraham was evidently the Lord (vers. 1, 13). After their visit they go toward Sodom, but the Lord remains with Abraham, who interceded for the wicked city. The other two go on to rescue Lot, but they are not called men, but angels (chap. 19:1:). This change is significant, showing the moral distance between them arid Lot, while with Abraham they could take a place of nearness, and eat and drink with him. If we ask how could angels appear as men, we can only answer, So it is, and it only shows how intimately connected heaven and earth are, were it not for sin.

(Neh. 3:)

In the New Jerusalem there are to be twelve gates (Rev. 21:12), and each several gate of one pearl; so that, look upon the city from whichever standpoint one may, he will be reminded of the precious truth that Christ "loved the Church, and gave Himself for it" (Eph. 5:25).He came from heaven asa merchant man seeking goodly pearls; and having found one pearl of great price, "though He was rich, yet for our sakes He became poor " by selling all that He had to buy it.

Jerusalem of old, as rebuilt in the revival days of Nehemiah, Ezra and Zerubbabel, had ten gates, the number that, it has well been said, sets forth responsibility towards God and man, of which the ten words in the law were the measure; while the twelve of the heavenly city (and note how many twelves there are in Rev. 21:), some have suggested, would set forth perfect administration, or governmental completeness, only to be known in the day that the kings of the earth bring the glory and the honor of the nations unto it.

I have thought there might be divine lessons for us in the names and order of the gates of the old city. That there is danger always of being fanciful, I realize, and would therefore seek to avoid letting an in subject imagination, which is only "evil continually " (Gen. 6:5), run riot in the holy things of the Lord.

But, in looking at these gates, it is not so much my thought to seek to give the interpretation of them as to make a practical application of truth which, I am convinced, is much needed in this Laodicean day. It is my thought, then, to look at the ten ports in order, just as we find them in the third of Nehemiah -an order which is, without doubt, divinely perfect.

We begin, then, with

THE SHEEP GATE,

of which we read in the first verse :" Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel." This was priestly work indeed, for through this gate the beasts were led whose death and blood-shedding were to picture the one Offering of the ninth of Hebrews. They pointed on to the perfect sacrifice of that unnamed One of Isaiah 53:, who was '' led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth."

Thankful we are that for us it is not necessary to ask, as did the eunuch, " Of whom speaketh the prophet this ? of himself, or of some other man ?" (Acts 8:34). The other Man is well known indeed to those of us who have been brought to trust the man Christ Jesus, who gave Himself a ransom for all. In Him we have beheld the Lamb of God who taketh away the sin of the world (John 1:29).

The Sheep Gate clearly speaks to us, then, of the Cross. Here the remnant of old began to build the wall, priestly hands piling stone upon stone, and setting up the beams and bars. And here every one must begin who has really to do with God other than in judgment. The wall speaks of holiness, which must shut out evil; but what evil is, we can never rightly know until we have understood in some measure the meaning of the Cross. It was there that all the iniquity of man's heart was fully revealed; there too that the absolute holiness of God's character was declared in an even more marked way than it will be made known in the lake of fire. In the Cross it was that mercy and truth met together, and that righteousness and peace kissed each other (Ps. 85:10).

" 'Tis in the cross of Christ we see
How God can save, yet righteous be."

The most important truth of Scripture is, that on the cross the judgment of a holy God against sin fell upon His spotless Son when He "suffered, the Just for the unjust, that He might bring us to God" (i Pet. 3:18).There is nothing like the apprehension of this to give peace to a troubled soul. I have been awakened to see myself a lost, guilty sinner. Perhaps for years I have been going about to establish my own righteousness, and trusting that all would surely be well with me because of fancied merit in myself. I have deluded myself with the notion that God, who is love, must therefore allow sin to pass unpunished, or that my sin was, at any rate, of weight so light it would never sink me down to the pit of woe. But now all is changed. I have learned that I am a lost man! My sins, which once seemed like trifles, insignificant as molehills, now rise before my terrified vision as dark, shapeless mountains, which I fear will bury me beneath their awful weight in the nethermost depths of the abyss of divine wrath. I look on my right hand, but I find no helper. Refuge fails me. In my despair I cry out, " No man cares for my soul! " (Ps. 142:4); and in the hour of my deepest distress there comes to me one with feet beautiful upon the mountains, a messenger, one among a thousand, who tells me the good news that God, the God whom I have so grievously sinned against, and so flagrantly dishonored, has found a Ransom, and can thus deliver me from going down into the pit (Job 33:24).My sins and guilt have all been laid on Jesus. My judgment has fallen upon His holy head, and thus I can go righteously free.

Well does such a message deserve the name of '' gospel"! Good news indeed! more welcome than cold water to a thirsty soul.

As of old, when Noah took of every clean beast and of every clean fowl, and offered burnt-offerings upon the altar (Gen. 8:20), so now Jehovah has looked upon the work of His beloved Son and " smelled a sweet savor," which is truly a "savor of rest" (margin); for sin is thus canceled, and God can be just and the justifier of him that believeth in Jesus.

Of all this, and much more, may the Sheep Gate remind us. A gate of judgment it is too; for of judgment, in Scripture, the gate often speaks. But here it is judgment falling, not upon the guilty, but upon the guiltless One who voluntarily stood in the place of the sinner. " He was delivered for our offenses, and raised again for our justification; therefore, being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom. 4:25; 5:i).

Let me press it upon the reader-has all this been made good to your soul ? Is your confidence for eternity based upon the work of Christ ? Are you trusting alone in Jesus, who in those solemn hours of deeper than Egyptian darkness "fought the fight alone," vanquished Satan's power in resurrection, and is now exalted at God's right hand to be a Prince and a Saviour ?

O, be persuaded! If you are resting on anything short of this, your soul is in peril most grave and fearful; for it is only "the blood of Jesus Christ, God's Son, that cleanseth from all sin " (i John 1:7). If, however, this is the ground of your confidence, if you are saved and know it, if the lesson of the Sheep Gate has been truly learned in the presence of God, I ask you to pass on with me now to

THE FISH GATE

"But the Fish Gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof" (ver. 3).

The name of this port at once brings to mind the word of the Lord addressed to Simon and Andrew when He found them "casting a net into the sea." "He saith unto them, Follow Me, and I will make you fishers of men." Precious it is to learn that, without a word as to delay, they "straightway left their nets and followed Him" (Matt. 4:17-20).

It is a weighty truth, often I fear forgotten in this pushing, restless age, that the great business of those already saved should be to bring others to Christ. Alas, alas, the indifference as to this among many of the people of God is most appalling.

The Fish Gate is tightly closed, or fallen in ruins, and there are no devoted "sons of Hassenaah " who are enough in earnest about the condition of the lost to built it up again.

Shame, a crying shame, that it should ever be true of saints going to heaven that they are unconcerned about sinners going to hell! And God has said, "He that withholdeth corn, the people shall curse him."

Oh, the heartlessness of it! Souls perishing under one's very eyes, and no hand stretched out to help, no voice raised to proclaim God's message of love to the lost!

Brothers ! sisters ! be honest with God! Face the question in His presence, What are you doing for souls ? Will friends, neighbors, relatives, rise up in that day and cry in their anguish and woe, " I lived beside him for years. He knew I was going to hell. He never warned me. I'm damned, and he never told me how I might have been saved! "

Don't, I beseech you-don't turn it aside by a lot of unholy cant about "so much fleshly energy," and " the need of building up the saints." In the mouths of men who lift not a finger to keep others from going down to eternal ruin, such language is positively disgusting; yea, it is worse; for it is actually wicked and abhorrent in the ears of Him who saith, "He that is wise winneth souls." (R. V.)

Build up the Fish Gate, brethren; go out after the lost, and bring them inside the wall, where, after having been saved, they will be cared for and helped in the things of God.

I know all have not the same gift. All cannot preach to thousands. But surely it is not gift that is lacking so much as grace. It takes no special gift to distribute gospel tracts, or speak a loving word in season to needy souls. If you have "gift" enough to spend hours talking about the weather, or the various questions of domestic, business, or political life, you have all the gift that is needed to drop a tender, warning message in the ear of a careless one, or to point an anxious person to Christ.

Let none shirk this work. On another part of the wall labored the Tekoites; and the Holy Ghost has noted that "their nobles put not their necks to the work of their Lord " (ver. 5). They will have to face this record at the judgment-seat of Christ; and I fear there are some God-made, and many self-made, "nobles" among the people of the Lord to-day who manifest as gross indifference to the work of God.

That, on the other hand, mere fleshly zeal will not be owned of God I quite admit; and this brings before us the need of enforcing the lessons suggested by the next five gates. H. A. I.

(To be continued.)