The object of the paper in question was to call attention to what the writer has long felt to be a grievous lack among saints gathered to the Lord's name. He willingly therefore gives place for the discussion of a subject so little regarded as this is. In the main the letter of our brother does not differ from what had been presented in the paper. We think a fresh perusal of that, however, will show that the writer was not contending for universal bishops in any sense, but seeking rather to awaken conscience on the whole subject of oversight in the Church of God-a matter, we feel pained to repeat, too much overlooked and possibly despised in this democratic age. We sought in that paper to press upon our brethren the great need there was for oversight, and the fact that it was a gift especially intrusted to some of the Lord's servants. That it is largely a local gift, we would not hesitate to agree, though we would remind our brother that eldership and pastorship are not exactly identical. The elder was a local officer during apostolic times ; the pastor is a gift for the whole Church, and for all time (Eph. 4:11-13). Thus while we would admit that the gift of pastor was more likely to be confined to the limits of the local assembly than that of the evangelist, we would hesitate to say that Scripture absolutely restricts its exercise to the place where he may be personally well known. A letter of commendation would open the door for the brother in gatherings where he was unknown by face, and the character of his ministry would soon manifest itself. We believe that very often gatherings have been much refreshed by the visit of a pastor who has gone amongst the saints, comforting, cheering, or warning, as need may be.

With regard to the distinction between the "porter" of the Old Testament and the "overseer" of the New, we think it no greater than we would expect from the difference of dispensations. The porter was not merely to discover if strangers drew nigh, but if the true people of God were clean. So now with the caretaker in the Church. But we judge this will hardly be questioned.

It only remains to note the qualifications for oversight, as mentioned in the paper. We can only emphasize their importance. We heartily agree with our brother that a knowledge on the part of the saints of a brother's faithfulness at home would greatly enhance their appreciation of his service in the Church. How could they respect one whose lawless household showed laxity and inconsistency?

But we would shrink from applying this in such a way as to debar the pastor from exercising his gift anywhere. In the first place, his commendation opens the door for whatever service the Lord may give him ; and secondly, we rejoice to record that love "believeth all things," and a brother is not suspected but gladly welcomed by godly saints. However, the same qualifications are needed, and their lack would soon be manifest.

We would then, in conclusion, commend this whole subject of pastoral care, oversight, and reception, to our brethren. We trust our brother's letter will awaken further inquiry and interest. We believe that local oversight is too much lacking ; nor do we believe that this is largely due to the too great prominence given to visiting brethren. Faith gladly recognizes a gift, no matter by whom exercised, and these gifts never clash. Let the saints in each local gathering awake to prayer that God may develop the gifts of oversight among them, and they will never resent the pastoral ministry of a brother whom the Lord may send to serve them.

The important facts of the one body of Christ and of the unity of the Spirit necessitate the view we have presented. EDITOR.

If we have really learned that "Christ is all," we shall give Him His place as that in everything we may have to say on the doctrines of Scripture. "The Lamb is the light thereof" as well as of the bright unseen which awaits those who are His. " The testimony of Jesus is the spirit of prophecy." He is the theme of all God's precious word, and the key thereto.

Though much has been written on the subject of sanctification, yet it seems to be imperfectly understood, even by those who say most about it. And why is it so ? Is it not owing to the obvious fact that Christ has not His true and full place in professed Christian teaching ?

The inspired Word says:"Of Him"-that is, of God-"are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:that, according as it is written, He that glorieth, let him glory in the Lord." (i Cor. 1:30, 31.)

Thus Christ is the sanctification of those who are of God in Him. He, as man in glory, is the measure of their sanctification, or separation to God. He is as much their sanctification as He is their righteousness. So that while Luther could say, '' My righteousness is in heaven," he might with equal propriety have said, "My sanctification is in heaven."

Christ being divinely constituted the believer's sanctification is, of course, founded on the work of the Cross. He had to purge our sins by the shedding of His precious blood before He could appear in the presence of God for us. '' We are sanctified through the offering of the body of Jesus Christ once for all." "Jesus, that He might sanctify the people with His own blood, suffered without the gate."

Christ therefore is the positional sanctification of all true believers. They "are sanctified in Christ Jesus" (i Cor. 1:2)-sanctified in another, in their Representative. And of course their sanctification in this sense is at once and ever "entire.""Ye are complete in Him " may be said to souls the moment they truly believe. They are as fully sanctified in Him as they are justified. Therefore positional sanctification-that is, sanctification " in Christ Jesus "- being clearly taught in God's word, any teaching on this subject which does not contain this main part must be essentially defective.

Christ being thus the positional sanctification of believers, their experimental sanctification is the knowledge and enjoyment of Him as that. It is Christ dwelling in their hearts by faith ; and the more they know Him, the more they live in the joy of their entire sanctification in Him. In this sense they "are sanctified …by the Spirit of our God." Christ, speaking of the Comforter whom He would send, said, " He shall glorify Me, for He shall receive of mine, and shall show it unto you."We are exhorted to be " filled with the Spirit;" and being thus filled, we shall be filled with Christ, for the Spirit does not occupy us with Himself, but with Christ, enabling us to exult in Him while we have "no confidence in the flesh."

The sum of what I have thus far said is expressed in few words by our blessed Lord-" Ye in Me, and I in you."

Practical sanctification is a holy walk. Believers are to walk in accordance with what Christ is for them before God. They are to express Him as their sanctification in their spirit and deportment,-they are to walk even as He walked,-thus practically manifesting that holy separation to God which they have in Christ, till they are called to be with Him in glory forever. '' Walk worthy of the vocation wherewith ye are called " is a Divine direction to all who are "sanctified in Christ Jesus."

It will be readily seen that while a person is entirely sanctified in Christ when he first believes, yet sanctification, as a matter of experience and practice, admits of growth; for the child of God is to experience and express Christ more and more, day by day, during his stay in this scene of evil. '' Grow in grace " is the direction of the Spirit to "all that are in Christ Jesus."

Thus the believer may look up to heaven and behold his sanctification as well as his righteousness in the Person of the glorified Christ, till his soul is filled with the sight and his whole life is governed by it. "We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."

" Possessing Christ, I all possess,
Wisdom, and strength, and righteousness,
And sanctity complete."

"CHRIST IS ALL."

R. H.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 179, Vol. XII.)

The seven beatitudes which are connected with I character are followed now by two which are connected with the opposition of the world to those who have this. For the world is in active opposition to God, and so to those who resemble Him, or remind it of Him. This opposition is indeed disguised more or less in many ways, and so that those who exhibit it may be themselves unconscious that they are doing this; nay, unconscious that they are of such a spirit. For few indeed would own even to themselves a condition so terrible as this. Hence have come in the false gods which have been invented to satisfy the religious principle in man, and yet allow him to follow his lusts and passions with as little check as possible, or even with the approbation of a misguided conscience. And hence even under the form of Christianity people can picture a God after their own heart, and serve him with quite unconscious heathenism.

The persecution of which the Lord speaks here is of two different kinds, – for righteousness, or for His Name's sake. In the first case, it is for character; but it is to be noticed that it is represented as less violent and radical than the latter is. Correspondingly, the blessing pronounced is here the greater.

With righteous conduct there may not be linked the open testimony which brings out opposition; and, if it be without personal claim on the beholder, it may even be admired, or at least approved, by him. It is another thing when it does make this claim; when the honesty of a servant, for instance, interferes with his employer's profit. Then he may have to suffer:and this is so common a case that it calls for little remark.

When suffering is for Christ's sake, it is because testimony for Christ presses His claim upon the conscience, and it is felt, however little admitted, that one has to do with Him. As often said, a man who will smile at a Mohammedan may curse a Christian ; and he who will quietly enough discuss the Koran grows hot and angry in disputing against Scripture. Truth has sufficiently its own evidence with it to make this difference; which is therefore but unwitting homage paid to it by those who mean nothing less than this, "Blessed are ye." He turns from the mere abstract "they" in the former case, to speak as it were directly into the hearts of these sufferers,- "Blessed are ye when men shall revile and persecute you, and say every evil thing against you, falsely, for My sake." With this comes the fuller recompense:"Rejoice and be exceeding glad, for great is your reward in heaven:for so persecuted they the prophets that were before you. "

This "reward in heaven," addressed, as few realize it to have been, to Jewish saints whose portion as such would be earthly,- and so the Lord has applied before the language of the thirty-seventh psalm,- and in immediate expectation of the kingdom being set up on earth,-is really stranger than it looks to those who contemplate it from a Christian standpoint. Our portion is recognized rightly as being in heaven; and it is so much the accustomed thing to think of the saint as dying and going there, that we have largely lost sight of the meek inheriting the earth, or else injuriously misapply it. For it is certainly not the rule with the meek now, and in seeking to make it such they would lose their character.

But the Lord, with all Israel's blessings in His hand, offering Himself to them as Messiah to bring them in for them, naturally speaks according to the scriptures which have in view the time in which He will be received, and they will be blessed under Him upon earth. According to this view, it is the "reward in heaven" which becomes more exceptional and difficult to understand.

But these blessings-millennial, as we call them,- being then lost to them through unbelief, belong in their primary sense to the future yet; to a remnant brought to God in a time of trial such as has never yet been known, and who will have to pass through it to enjoy their promises. Of these many will be persecuted even to death, and thus lose what we may call their proper portion. They will thus receive, in the goodness of God, the higher blessing of which the Lord here speaks. Deprived of earthly, they will enter into heavenly blessing, and so are seen in the book of Revelation (20:4-6) as a special company of martyrs, added to the saints of the first resurrection, already upon their thrones.

For us there is, of course, no difficulty in an application, which is as true for us as if there were no others who had concern in it. The prophets, of whom our Lord speaks in this connection, dealt with men by the word of God which was given to them to communicate, "and which of the prophets did not your fathers persecute?"

The apostle Peter speaks similarly of these two causes of persecution (i Pet. 3:14; 4:14), and with corresponding emphasis of blessing for those "reproached for the name of Christ." With him it is present, however:"the Spirit of glory and of God resteth upon you":but who can measure what is implied in this ?

Such treatment at the world's hand involves also in itself a place of privilege and responsibility from God which the Lord now sets before us, and which is twofold, answering to this twofold rejection. First, "ye are the salt of the earth." Salt is that which resists corruption; there being in it also a special powerful diffusion which makes it a suited image of active and aggressive power. Mere passivity is, in fact, inconsistent with righteousness itself; even what we call "passive resistance" is more than this. There is the government of a moral principle, in obedience to which the whole man braces himself up, if but to endure. Example also becomes precept, and that of the most effectual kind:words may be merely words, and light as the breath that forms them. The willing sufferer is so truly the witness, that the old word for witness has come to belong to him. The "martyr" is pre-eminently the "witness."

But this leads on to the second thing, which is just, testimony. "Ye are the light of the world:a city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel; but on a candlestick:and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven."

From "let men see your good works," people often imagine that these are the light itself, and thus make the two things that we are considering practically one. Indeed they are made for one another:separate them, and there is at once a fatal deficiency in each. What testimony to Christ can there be without the life-giving evidence ? But then, again, what evidence in the life, if the lips are silent as to Christ ? Nay, this may be construed in such a way as to make the truth of no consequence.

"For modes of faith let graceless zealots fight:
He can't be wrong whose life is in the right."

But it is truth which sanctifies; and the life cannot be right, that is not governed by it. But this is still the most serious effort of the enemy, where Scripture has place. "For Satan himself is transformed into an angel of light," says the apostle:"therefore it is no great thing if his ministers also be transformed into the ministers of righteousness; whose end," he nevertheless adds, "shall be according to their works." (2 Cor. 11:14, 15.) Here these "ministers of righteousness "press the life, to deny the truth; and as no more successful argument is found than the evil lives of its professors, so, next to this, and in the same line with it, the good deeds of those who are without it or deny it, is Satan's wisest one.

Thus it needs the light to shine upon the good works, that they may be seen as such, and "glorify your Father which is in heaven." Apart from this, they may glorify humanity, or glorify any lie under the sun. Christ is He with whom, in the full reality of it, "light is come into the world," and if "men love darkness rather than light," it is, as He Himself says, "because their deeds are evil." (John 3:19.) We must not be afraid to say this after Him. Did any of us come to Christ because we were good enough without Him ? or because we were good at all? And if all have need of Him, why have they need of Him ?

There are some, thank God, who are yet profoundly conscious that in His light alone they have seen light, and that there is no light for the world but only in Him. Thus, if they are the light of the world, they can only be so by reflecting Him. Let us remember, then, the responsibility we have of bold confession of Him. It is not even righteous to hide from men in need what He has done for us, and what He is ready to do for every one in need. No; the light is not for the bushel, but for the candlestick:it is not for ourselves that the light is lighted:the world has right to it, and can produce its right, under the broad seal of Christ's commission.

One may perhaps object:"But my good works! Alas, this is just my difficulty. With all my inconsistency, I fear that it would more dishonor Christ than honor Him, for me to confess Him." One can understand such language; one can even respect the motive; and yet it involves an essential mistake. We are never called to show our good works, or even to be conscious of them. The Lord's lesson as to almsgiving perfectly illustrates the rule as to all such things:"let not thy left hand know what thy right hand doeth." He is not here, we may be sure, teaching something contradictory of this. He takes for granted that there will be good works, indeed:true faith in Him will surely have its fruits; but faith is the very opposite of self-occupation, and still more of self-satisfaction.

If it be Christ that occupies us, the sense of His perfection will give us true self-judgment:it will be as impossible to be careless of evil as it will be to be pretentious. We shall "boast in Christ Jesus, and have no confidence in the flesh." This will make the confession of Him both sweet and safe. We shall let our light shine before men, and, poor as we shall ever be in our own account, there will be fruit seen in us which shall glorify our Father. This joy in Christ itself will be the best evidence to commend Him to others. F. W. G.
(To be continued.)

As the end draws near the darkness grows more dense. Satan plies his wiles with an adroitness and a dexterity that is truly alarming. As an angel of light he passes on,-soiling, beguiling, bewildering, and deadening the consciences and hearts of the Lord's sheep. He especially presses "grace" and "love" (?), in the way of toleration; and amazingly he succeeds, and where we would least expect it. Those who yesterday were confirmed are to-day questioning; those who pressed on then with steady tread are now reeling; those who seemed to be pillars are but broken reeds.

The present vortex has whirled nearly all into a realm of vagaries, and all is uncertainty. To these no longer is church position clearly defined; and the place of separation is surrendered for a field that offers more room for the energy of nature. The man down here is taken up, and supersedes the Man in the glory . . But, if His love is grieved and disappointed in them He knows that His sheep hear His voice:hence the appeal, "Let everyone that nameth the name of Christ depart from iniquity." How solemn the thought-we are associating His name with all we are going on with. Is it a wicked world, the corrupt systems, or even a professed assembly of God:from the place in which evil and iniquity is openly allowed and tolerated we arc to "depart." "Truth faileth ; and he that departeth from evil maketh himself a prey." (Isa. 59:15.) But what does it matter if we go up or clown in the views or opinions of men ? It is before Him we walk. And that service which is rendered purely with reference to Him will be least understood and least appreciated. (John 12:) Do not succumb to the devilish delusion that a narrow path is incompatible with a large heart. In 2 Cor. 6:no sooner does he say "Be ye also enlarged" than he adds "Be ye not unequally yoked together," and "Come out from among them, and be ye separate." Let us keep in mind God's order-"The wisdom that is from above is first pure, then peaceable."

Separation should be intense, and perpetual. "Moses took the tabernacle, and pitched it without the camp, afar off from the camp." (Ex. 33:7.) When the thought of returning to that from which
God had separated him entered Jeremiah's heart, he would say "Let them return unto thee; but return not thou unto them." And yet he was enjoined to "take forth the precious from the vile."

Some claim the liberty of crossing the lines of separation, for the accomplishment of good. Any such might learn a lesson of poor Balaam:"I cannot go beyond the commandment of the Lord to do either good or bad of mine own mind." Saul tried this. God had said "utterly destroy all." But he consulted his own mind as to doing good, and "spared the best of the sheep and of the oxen, to sacrifice unto the Lord." But even though it was "the best," and "unto the Lord," it involved disobedience to His word, and was utterly rejected. "To obey is better than sacrifice." (i Sam. 15:) If this principle of unlimited obedience were acted upon we would not be ranging at will, nor glorying in a liberty that is license, nor seeking a large place to display what we know. We would find ourselves really "without," but with Him. (Heb. 13:13.)

Ours is the place of "His reproach," but the place of communion, sweet and hallowed; and the place where we may prevail with God, and thus accomplish results which shall be left for display at the Judgment-seat. (Gen. 18:and 19:21; Isa. 49:4.)

I know this is down, but it is the way to "the brook," where we "lift up the head."(Ps. 110:7.)
Until He comes may we walk in the power of an ungrieved Spirit,- threading our way through this labyrinth to the praise of Him "who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." F. C. B.

We never rightly use anything for our own good, except we use it for God's glory; he that aims to honor God in everything, effectually secures his own present and everlasting welfare.

The Son of God has come,-
"Appeared" in flesh to die,
To put away our sin,
And bring the sinner nigh :
We trust in Him who came from God,
And shed for us His precious blood.

He's gone within the veil;
"Appears" before God's face;
His pleadings now prevail
For all who bow to grace:
Their cause is with the great High Priest,
Who knows each one, cares for the least.

And soon He'll come again,
"Appear" His own to save;
And they with Him will reign,
And triumph o'er the grave:
Oh, blessed day when He shall come,
To take His blood-bought people home!

We gaze upon His cross,
We know He's on the throne,
We joy in all He is,
And long to see that One;
Oh, happy they whose hearts thus burn,
And hail with joy His sure return!

May we express Him here,
While He remains away!
Soon, soon, will He "appear,"
And bring His longed-for day:
Oh, blessed One, we wait for Thee,
Thy coming sets us fully free!

R. H.

April 1st, 1895.

(Correspondence.) New York, June 8, 1895.

To the Editor of " Help and Food " :-

Dear Brother :-Referring to your article in the last number, I would ask your permission to add one or two remarks.

In the first place, I doubt if the " overseership " of the New Testament is exactly equivalent to the position of " doorkeeper" in the Old. The former seems to me always to have its sphere inside the assembly, which is not the case in the latter. " Take heed unto the flock of God, over whom the Holy Ghost hath made you overseers, to feed the Church of God" is quite a different character of service to that of doorkeeper. The " pastor " is not the "porter"; the two ideas conveyed by the words are quite different. But I would ask particularly your attention to an omission in your paper that seems to me somewhat serious. The overseers or bishops were intended to act alone in the local assembly with which they were connected. There was no universal overseer-ship except in the Chief Shepherd. The very need of the work necessitated the one and precluded the other. They were to be men so well known in their own homes, having their own families in subjection, that their words, their rulings, in conjunction with the written Word, were received with the willing subjection of respect and affection that their well known lives commanded. This would not be expected if they went to other cities. On the other hand, they would thus be intimately acquainted with the little flock by which they were closely surrounded, also in a way that would be quite impossible in a wider sphere. They would know the particular dangers to which each one was exposed, the particular care therefore that each dear sheep needed. They would enter into every sorrow with the sympathy of trusted friends. Their words of counsel or faithful rebuke would naturally come with all the weight of a confidence founded on long and close personal intimacy, which would be, from the very order of things, impossible in other localities where such intimacies could not be maintained. The blessed word shows how fully this order was carried out. Every gathering had its own bishops ; nor is it anywhere suggested, that I am aware of, that they were to assume a similar position of overseership in any other locality than their own. The overlooking this important consideration has been fruitful of much mischief, as might naturally be expected.

The evangelist's work necessarily and properly takes in a wide circle. The more he goes to the " regions beyond " and preaches Christ where His name has not been mentioned, perhaps the better ; his message speaks for itself. That message is from God, irrespective of the messenger; hence he is, in this way, the "antipodes" in his service to the pastor or overseer, who must, to carry on his service, stay at home. Perhaps the overlooking this, as does your article, may in some measure account for the state of things that article deprecates. I am, my dear brother, Affectionately yours in Christ. F. C. J.

"Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? follow thou Me."

WOMAN’S PLACE IN THE CHURCH. (Concluded.)

"For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:for ye are all one in Christ Jesus." (Gal. 3:26-28.) From this passage many sincere persons have concluded that the new dispensation has obliterated all the distinctions hitherto existing-that now all believers occupied exactly the same position before God, and were equally free to exercise all the functions of the entire body. In a very important sense all this is true. The passage before us shows that all believers are alike children of God-that in Christ the old distinctions of Jew and Gentile, bond and free, male and female (as under the law), have been set aside. We stand no longer in the flesh, but in Christ. In this sense, unquestionably, there is no distinction. But when this is transferred from our standing before God, and applied to the various responsibilities of Christian life in this world, the very foundations of God's order are unintentionally overturned.

One would thankfully acknowledge that the godly who give to woman the same service in the Church as man, shrink with horror from carrying the principle to its full extent. We therefore beg that it be clearly understood that we are not referring to the practice of many pious persons, but to a principle of interpretation of Scripture. What would become of the home life, of the man's responsibility to nourish and cherish his wife, to give all honor unto her ? What becomes of the mother, guiding the house-her true sphere, leading her children-and all the gentle sympathy and loving ministry which is associated with the name of woman ? We therefore unhesitatingly say that there is a distinction between man and woman, a distinction which originates in creation itself, and never to be ignored so long as the present order obtains. To this every right-minded person instantly assents, and we pass on therefore to show from Scripture that woman's place in creation fixes her place in the Church as well.

"The head of the woman is the man. . . . The woman is the glory of the man. For the man is not of the woman; but the woman of the man; neither was the man created for the woman, but the woman for the man. For this cause ought the woman to have power [Gk., authority,- a covering upon the head as a sign of being under the authority of her husband – Gen. 24:65], because of the angels." (See i Cor. 11:, 1-16.) The general meaning of this passage is very clear. The apostle is speaking of the woman's unquestionable right – equally with the man-of praying and prophesying; and exhorts that they be covered when so doing, as a token-even to angels, who watch with interest the conduct of Christ's saints-of that subjection to authority which the very order of creation emphasizes.

That the relative place of the man and woman in creation is a witness to something higher-to Christ and the Church-none can question with Scripture before them. (See Eph. 5:22-33.) And the woman is exhorted to imitate the subjection of the Church to Christ, in her subjection to her husband (verse 24). It is the shame of the Church that it has left that place of absolute subjection, and doubtless the other has followed largely as a result.

Similarly we have her part in the fall added:" Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived, was in the transgression." (i Tim. 2:11-14.) She was deceived, beguiled by the serpent, showing the folly of her having left the place of dependence; Adam's guilt was, in some sense, deeper, for he yielded up his authority and disobeyed with open eyes. But the simple point is obvious-and, we would reverently add, it is God's word we are examining. We are not even left to make our deductions from these facts:they are put upon the face of the text. He who wills may read. We add another quotation:"Let your women keep silence in the churches :for it is not permitted unto them to speak; but to be under obedience, as also saith the law [an added witness]. And if they will learn anything, let them ask their husbands at home:for it is a shame for women to speak in the Church." (i Cor. 14:34, 35.)

Gathering up the teaching of these Scriptures, we see clearly that creation, the fall, and the law, all unite in pointing out the place of subjection of the woman:that it is to be shown outwardly; that it is to be shown by silence in the assembly. If it be objected that the apostle contradicts himself (i Cor., chaps, 11:and 14:), in one place permitting and in another prohibiting the public ministry of women, we reply that, apart from the irreverence of the thought and its denial of inspiration, it does not in the least follow. In the eleventh chapter he gives directions for women when praying or prophesying; in the fourteenth he tells them to be silent in the assembly. The one place permits ministry, but does not indicate where it was to be exercised ; the other distinctly says it is not to be in the assembly. Evidently then prayer and prophecy was to be outside the assembly. This is so clear that it needs no further comment. In contrast it is said the men (Gk.) were to pray everywhere, (i Tim. 2:8.)

But we have just entered upon the subject of woman's proper sphere of service. How varied, manifold, and essential her duties are ! Had she ten lives instead of one, they could be fully employed. Her sphere is the private one. Where love and sympathy are needed ; where gentleness, tenderness, are required; in dealing with the young, the sick, the distressed; in going from house to house, seeking out the neglected, cheering the desponding, pointing the sinner to Christ – here is woman's work; and what a work !

And all this can be distinctly gospel work. Certain women labored with the apostle in the gospel (Phil. 4:3) ; certainly not merely in ministering to him of their substance, or providing for his comfort, but, we may well believe, in dealing with anxious souls, seeking out and instructing the new converts, and constantly seconding the public labors of the apostle. How the devoted servant of Christ would be cheered by knowing that godly women were praying and working with him ; that as he planted the seed, they followed the public work up ! Did not Priscilla, with her husband, expound unto Apollos the way of God more perfectly ? (Acts 18:26.)

The assembly of Cenchrea was blessed in the services of a faithful woman (Rom. 16:i, 2) who perhaps in that very ministry went to Rome. At any rate, we can well believe her service continued, wherever she might be. Our prayer should be for more faithful women to engage in the Lord's work. They are imperatively needed ; the work languishes for lack of their presence in it. May our God richly bless every woman who is engaged in His service !

But have we not shown that the sphere is a private one ? Will the public platform add to her usefulness, or will it not rather divert her from her unique and proper sphere ?
We add a word for man. God never says they are to compel the women to be in subjection. He does say they are to imitate Christ's love and tender care for the Church in their treatment of their wives.

Let the men awake to the tremendous responsibility that rests upon them to minister to the Church of Christ, to preach the gospel to a perishing world. Let them lay aside carnal ease, and work under all the energy of a love and faith inspired of the Holy Ghost, and there will be little cause of complaint that women transcend their sphere. Lord, awake Thy people !

THE INTERCOURSE BETWEEN ASSEMBLIES.

It is interesting and refreshing to note the greeting sent by the apostle from one assembly to another -at the close of his epistles-not only to and from individuals but to and from all the saints. In like
manner he would tell the saints in Rome of the work of the saints in Macedonia and Achaia. (Rom. 15:26.) He would stir them up at Corinth by telling of the devotion of those in Macedonia, and conversely. (2 Cor. 9:1-4.) All the assemblies of Asia seat greetings to those in Achaia. (i Cor. 16:19.) The great opening for the gospel at Ephesus is told to Corinth, (i Cor. 16:9.) A brother from the saints at Philippi, bearing their gifts, seeks out the apostle at Rome and ministers to him. (Phil. 2:25, 30.) Titus, Timothy, Apollos, and other servants of the Lord, passed from one assembly to another, bearing news of joys and sorrows, and linking practically the Lord's beloved people together. An epistle would be sent to all the churches in Galatia (Gal. 1:2); that to the Corinthians took in all the saints in all places. The assembly at Laodicea was to have the epistle to Colosse read to them, and was to send theirs to the Colossians.

All this is exceedingly interesting as showing the common life and common interests that throbbed through all the Church. It was, it is, one body. Let God's people do likewise now. Let the needs, the joys and sorrows, of one assembly be known and felt by all. Let there be interchange of loving greetings, of visits. Let them share their joys, and double them-their sorrows, and halve them. Let us make the precious truth of the One Body of Christ so real and practical that none dare say it is but a theory. '' By this shall all men know that ye are my disciples, if ye love one another."* * The reader will have noticed that no place has been given in these papers to the subject of Water Baptism. This has been done advisedly. In the same epistle where, speaking of the Lord's Supper, the apostle says, " I have received of the Lord," (1 Cor. 11:23,) he says of baptism, "Christ sent me not to baptize, but to preach the gospel." (1 Cor. 1:17.) We need scarcely say that this does not mean to cast a slur upon an ordinance of the Lord, but that it has to do, not with the Church, but the kingdom-the place of responsibility upon the earth. We are baptized into the Church by the Holy Spirit, (1 Cor. 12:13,) and by water into the kingdom. (Matt, 28:, 19.) The subjects being, therefore, different, we have entered into no discussion of water baptism. As to its place and importance, we have not the slightest question.*

CONCLUSION.

That the preceding pages give but an incomplete and imperfect presentation of this most important subject, we must sorrowfully confess. And yet if it results in a clearer apprehension being gained of the nature, dignity, and destiny of the Church of Christ, we shall indeed bless God.

Several thoughts are suggested. If the Church of God is what we have described, what is the state of mind that becomes us as we look around at its present condition ? Instead of a heavenly people, waiting for God's Son, we see a worldly, seeking to make a name upon the earth; instead of "One Body," many divisions; instead of the realized power of the Holy Ghost in all worship, ministry, and discipline, we see human expedients and organization. Instead of separation from the world, we see the Church at home in the world, and linked with it. Will not every lover of Christ with tears admit that we have not made too dark a picture ? Ill does it become us to make accusation against others:rather let us all acknowledge our common sin and shame, and bow under the mighty hand of God. Where is that Church, with all the ardor of its first love, which He established here to witness for a rejected and absent Lord ? Ichabod!

But what is the remedy? Can we restore the fallen Church? Can we make things as they were at Pentecost? Alas, no! We are in the "last days," the "perilous times." The coming of the Lord alone can sever the wheat from the tares.

But are we to sit still and go on with worldliness and disobedience of the word of God ? Let Scripture answer. "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master's use, and prepared unto every good work." (2 Tim. 2:19-21.) Christ is the same; His word the same; His grace the same. He is outside this world and worldly systems of religion, however much He may own and bless individual faithfulness. "Let us go forth, therefore unto him without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come." (Heb. 13:13, 14.)

All who in simple faith and dependence upon the Lord act upon His word, will find Him ever true to that word, ever ready to uphold His poor, feeble, and fearing ones who at His bidding go to Him walking upon the water; ever ready to make good in practical realization His promise, "Where two or three are gathered together in my name there am I in the midst of them."

Shall we or shall we not seek to act upon the principles of the Church of God ? Who dare refuse? Who dare let expediency decide? Let us take the question into our closets, and decide alone with God.

THE CHURCH. — ITS DISCIPLINE.

CHAPTER X. (Continued from page 336.)

5. We now come to a most important branch of our subject,-the spirit in which Discipline is to be administered. When the apostle wrote about the wickedness in Corinth, he was grieved to see the utter indifference-nay, apparent boasting-as to the matter. It maybe true they did not know what to do, but would not every right-minded saint have been overwhelmed by the shame that had come upon the Church of God, and would not He Himself have removed providentially a wrongdoer if there was no other way to be rid of him ? Their indifference snowed an entire lack of conscience. The most uninstructed spiritual person would mourn, (i Cor. 5:2.) How differently the apostle felt:"Out of much affliction and anguish of heart I wrote unto you with many tears." (2 Cor. 2:4.)

A case of wickedness in an assembly assuredly ought to lead to deep exercise on the part of all. True humility, instead of saying "Lord, I thank Thee," etc., will rather say "Search me, O Lord." "Considering thyself, lest them also be tempted." Frequently, too, there will be occasion for self-reproach. Had the erring one been looked after? Had he been prayed for? Had a godly example been set him ? Surely such questions as these will arise in one truly realizing the shame of such things. An undressed wound may become gangrenous, and amputation become necessary; but would not the physician who had neglected to take the proper care of his patient be ashamed of his work ? And how many cases of extreme discipline are made necessary by these neglected cases? "He that ruleth . . . with diligence."

But this sorrow and humility-this self-judgment- will only make the truly exercised the more firm in vindicating the honor of the Lord. Joshua arose from lying on his face, and executed the Lord's penalty upon Achan. (Josh. 7:) After all, His glory is the only thing to be sought. The case of the woman in John 8:is not in point here. There it was the infliction of the law by men themselves guilty; here it is the act of broken-hearted saints resorting to a last act to keep unsullied the precious name of Christ. But we may learn in what spirit we are to act. How shocking would be the thought of a judicial trial, as if we were the judges! How loathsome the gloating over the wretched details of the evil!* * It is not necessary that the whole assembly should be dragged into the particulars of a case of wickedness. A few careful, godly brothers, who have the confidence of the saints, should go thoroughly into the matter, and when all is clear report the results to the assembly, which will then act by putting away the wicked person. Occupation with evil, even when necessary, is defiling ; and as few as may be should be engaged in it, and these should wash their garments. (Num. 19:21.) Above all, should such matters be kept out of the conversation. "Let it not be named among you, as becometh saints." (Eph. 5:3, 4.)*

Nor must we forget that love-love to the offender and to each other-will fill the hearts of those truly exercised. Not love at the expense of truth, but love which mourns while it smites, like God's love, when He chastens.

We have seen in the case of the leper that the priest was to judge. The detection of evil is a priestly
function, and this means communion. Why is it that so many cases of discipline fail to command the consciences of God's people, and are the occasion of dividing them asunder instead of uniting them ? Is it not because the saints have forgotten their priestly position,- their place in the sanctuary,- and that in communion alone can they have guidance and power? Instead of this, how often is the subject the food for conversation and thought and strife until there is no power. Saints need to be much alone with God – much occupied with Christ – when evil has to be dealt with.

In concluding this part of our subject, we will see the spirit produced in the Corinthians by the apostle's faithful dealing. "For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge ! In all things ye have approved yourselves to be clear in this matter." (2 Cor. 7:2:)

6. But we pass from the consideration of these sad but most necessary matters to the bright side of our subject. Thank God there is a bright side, and that where there has been faithfulness in the path of duty there is the joy of seeing the wanderer restored. We can almost feel the thrill of the apostle's gladness as he wrote of the recovered brother, "I am filled with comfort, I am exceeding joyful in all our tribulation." (2 Cor. 7:4.)

Restoration is what was prayed for, hoped for, expected. While one put away is to be let alone, this does not preclude the thought of looking after him, after the lapse of some time. Especially should this be done if he is weak and untaught, and if he has bowed to the Lord's judgment. Of course, those who put a bold face on it, or who continue in sin, can only be left in God's hands.

Marks of true recovery are very plain. There will be a sense of sin against God (Ps. 51:),- a judging of the root of it, a submission to God's governmental dealing, even when undue severity may seem to have been used by the saints, – these are some of the clear proofs of true recovery. If there was trespass against any, the wrong will be righted as far as possible,- the dishonest gains refunded,- the bitter, false accusations, withdrawn; and, we need hardly add, the sin will be forsaken. Until there is personal restoration to communion with God there can be no thought of reception by the assembly. The steps in the reinstatement of the cleansed leper (Lev. 14:) to his privileges are interesting and instructive in this connection. It was the priest who was to examine the healed man, and the various rites in his restoration are most suggestive of complete recovery.

It will be noticed that the leper, even after his restoration to the worship of God, "remained abroad out of his tent seven days," and this would suggest that even after personal recovery an interval" may elapse before the person is restored to his privileges in the assembly. There are many reasons for this:if the offense has been glaring or disgraceful, it is fitting that the world should see the genuineness of the repentance. It will not hurt, too, to deepen in the individual a sense of his sin. In addition to this, it is well to remember that the tender consciences of the saints have been sorely wounded, and the offender will gladly allow time for the healing of the shock inflicted. Anything like insistence upon his immediate reception after confession, or resentment at delay, would show that the work in his soul had not been complete.

On the other hand, the assembly needs to guard against a hard, proud, unforgiving spirit. When the consciences of all are satisfied, there should not be needless delay in confirming their love to their recovered brother. "Sufficient to such a man is this punishment which was inflicted of many. So that contrariwise ye ought rather to forgive him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him. (2 Cor. 2:6-8.) How gracious, how loving, and yet how holy are all these directions.

And may we not add that when the restored brother is again in his place, his sin is not to be remembered ? True, he will not forget it; but shall the others, by look or manner, betray lack of confidence ? Ah, we are too much like the world, which "forgives, but cannot forget." Neither can we say such an one must keep silence, and never again expect to be used of the Lord. It was Peter, the wandering sheep, who was made a shepherd for others. (John 21:) When David was restored he would teach transgressors God's ways. (Ps. 51:) He will walk softly the rest of his days, a chastened person, but a happy and a useful member of the body of Christ.'He restoreth my soul, he leadeth me in the paths of righteousness for His name's sake."

7. Having thus, partially and imperfectly, followed our subject through its various divisions, we come finally to the authority for Discipline,- wherein and how far it is binding upon the people of God.

"Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven:and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, that if two of you shall agree on. earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in [unto, Gr.] my name, there am I in the midst of them." (Matt. 18:18-20.) This scripture is not addressed to the apostles, as a similar one (John 20:23), nor to Peter alone (Matt. 16:19), but to the prospective Church (Matt. 18:17). It will be seen that the authority for discipline and the power of prayer are both linked with His name, and intrusted to the two or three gathered to that name.

Here, then, we have the authority for discipline, and higher there could not be. Bound in heaven! How solemn! The sanction of God Himself, and the judgment recorded in His presence! What are the decisions of the courts of men, -supreme courts and courts of appeal ? How small they seem beside that word-"bound in heaven." There is no appeal from that decision,- its authority is absolute, its judgment final. And such is the authority for discipline in the Church of God.

Let us, then, examine this scripture. Does it intrust to fallible men a dangerous power ? Can it not be misused ? And has not Rome, with this very authorization, made havoc of the Church? Our fears, however, are groundless. One passage makes all clear, '' Where two or three are gathered to my name." Can His name be linked with unrighteousness ? Could one steal, lie, bear false witness, in the name of Christ ? Gathering to His name is not a formal thing. It means that nothing is to be done inconsistent with that name. It means the most absolute, subjection to the authority of that name,- therefore the most implicit following of scripture, the most entire dependence upon the Spirit of God. Who can conceive of a wicked or unrighteous prayer being answered ? Must it not be for what is according to His will? (i John 5:14.) Just in the same way must discipline be according to His will, if it is to be bound in heaven. As well may the bandit have prayers offered for the success of his murderous attack upon the traveler, and thanks after its accomplishment, as for any number of men, no matter by what name called, to claim divine sanction for what is not God's holy will.

But this only brings out into clearer relief the absolutely binding nature of every act of righteous discipline. No one dare despise it, or refuse to be bound by it. No one dare appeal from it, for it is Heaven's decision.

The instruments of this judgment may have been but two or three unlearned and ignorant men, but they have given voice to the judgment of God! We repeat, if it has been righteous judgment. See the divine sanction in the binding" and loosing by the Corinthian assembly:"In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit [present in spirit] with the power of our Lord Jesus Christ." (i Cor. 5:4.) "To whom ye forgive anything, I forgive also:for if I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ." (2 Cor. 2:10.)

This makes simple our next proposition:that an act of discipline, according to God, of any assembly is for the whole Church, and binding upon it. Is it not bound in heaven ? To be explicit, a person righteously put away in Corinth is out of communion with the whole Church of God. He is out at Ephesus, at Philippi, at Rome. He could not go to Ephesus and have his case reopened there :that would be to appeal from the judgment of Heaven. This grows out of the truth of the one body :to deny it in word or deed would be to say there is not one body but many. Oh, how God's people have neglected this !

We cannot refrain from pointing out here the necessity of letters of commendation between the assemblies of God (2 Cor. 3:2), for those not known. The neglect of this brings in carelessness, a disregard for the Lord's honor, and may be the cause of much sorrow. Let the worldly-minded scoff. God has intrusted His people with a priceless treasure, has made them guardians of the honor of His holy name:let them take care.

But it may be asked, Is it not begging the question to say a decision is bound in heaven if it be righteous ? Is not this the very thing to be proved ? And must not every act of discipline be examined before it can be accepted ?

Our first answer must be-We cannot get on without God. We have the Holy Spirit present in the Church for the very reason that we could never get on by ourselves. We would, indeed, be like a houseful of children-orphans-without the Comforter. He being present, to guide according to the Word, will and does give confidence to the Church in those so guided. Suspicion will have no place, but fullest confidence. We will believe unless we are compelled not to believe.

It must be remembered, too, that all ordinary acts discipline are clear and their righteousness self-evident. Excommunication is not an every-day occurrence, and discipline is the exception, not the rule. Where the great underlying principles of the Church of God have been understood, as imperfectly set forth in these pages, difficult cases will not be of frequent occurrence.

But when they do occur, what is the remedy? Let us suppose that an assembly has unrighteously put away a person not really wicked. It comes to the ears of Christians elsewhere, and they are bound to take knowledge of it. But how? Not assuredly taking up the subject at a distance, and going over it. The presumption is always in favor of the righteousness of the act, and the suspected person most assuredly could not be received when under discipline. Let them go to their brethren in the assembly where the judgment has been given. They will, if in the right, be most ready to spread the case before the inquirers, and give all the reasons for their action. If mistaken they will gladly retract, on its being made plain to them.

There is, however, a possibility that the assembly acted unrighteously, when it will be the duty of the inquirers to seek to bring them to repentance, graciously and patiently, yet firmly. It will not help such an assembly to bow to their unrighteous decision :rather it would confirm them in their evil. Surely prayer, constant and fervent, with humiliation, will not be forgotten.

If the assembly persists in its unrighteousness it can no longer be recognized as an assembly of God, and the effort must be made to deliver individual souls from it. But we repeat, if the principles of the Church of God are clearly understood, rare indeed will be the need of refusing an entire assembly.

We might add that when questions of discipline have arisen in an assembly, and there is inability to come to a common judgment, it would answer somewhat to the condition of a house suspected of leprosy. (Lev. 14:) The house was to be shut up until it was manifestly denied or clean. So with an assembly where strife or discord over discipline occurs (God prevent such cases!), let the assembly be "shut up," not received from until its true condition be manifest.

Is it not true that over-severity in some act of discipline (we speak not of manifest and flagrant wickedness) is the reason why the act of an assembly does not command the consciences of God's people ?

The Lord bless these thoughts to His people, and lead them into paths of righteousness as well as of peace.

(To be continued.)

Depend upon this, beloved,-you study the word of God to no profit if not in a happy state of communion and fellowship with Him and while destitute of a spirit of prayer. Let me repeat,- faith is dependent upon communion ; communion, dependent upon prayer, confession, and self-judgment. To be out of communion, is to be destitute of a spirit of prayer. Not but that one may say prayers; this is a very common thing-to find people saying prayers. It has been said, "Prayer is the expression of need." The publican prayed; the Pharisee said his little prayer. The result of the publican's prayer was that he was brought into fellowship and communion with God:"He went down to his house justified." The Pharisee went down to his house pleased with his good thoughts of himself- a victim of self-deception, like many others who are saying prayers. Does my reader know the difference ? Is it a sense of duty, or a sense of need, which brings you upon your knees before God ? If a sense of need, you are occupied with the One who can meet your need; and you address Him in words, it may be, or in sighs, groans, and tears, if need be (Rom. 8:26, 27). If a mere sense of duty, you are occupied with what you are doing, and you are saying a prayer; and accordingly as you are well pleased with your effort will be the interminable length of vain repetitions-a purely fleshly thing. But we are all in danger of this very same thing; even the best and most spiritually-minded Christians are in danger of backsliding into this very same state of a dead routine of formality simply from neglect of confession and self-judgment. Show me a person who never confesses, and you will show me one who never prays. A dear servant of the Lord once said, "One bit of contrition is worth more in God's sight than all London filled with miracles." "To that man will I look, even to him who is of a broken and contrite heart, and trembleth at my word." (Isa. 66:2.) Saying prayers does not increase faith; praying does. And in this way prayer increases the appetite and relish for the Word; and "faith cometh by hearing, and hearing by the word of God." Not by wrought-up feelings; this would not be faith, though often it is made the measure-as, when persons are happy, then they think they have faith; but this would be faith in the happy feeling, not in God; and as soon as the happy feeling is gone, the faith is gone. But the scripture says, "Faith cometh by hearing,"-not feeling,-"and hearing by the word of God." Hence faith rests upon the word of God, and is as steadfast and abiding, whatever the feelings may be. Hence "Abraham staggered not at the promise of God, but was strong in faith, giving glory to God." The blessed Lord Jesus recognized "little" and "great" faith:"O ye of little faith! " and " I have not found so great faith, no, not in Israel." So that it is not a knowledge of the Word, but the indwelling of the Word:"If ye abide in Me, and my words abide in you." It is the word of the living God, received into the heart, through the hearing of the ear.

One may, from head knowledge, repeat large portions of the Word without having it at all in the heart; while another might not be able to quote a single verse correctly, yet could say, '' I know it is the word of the living God; it has given me Christ and forgiveness of sins; it has given me peace with God and rest as to the future-yea, ' I know whom I have believed.'" And we may safely say that the largest, or strongest, faith is that which gives to Jesus the largest and highest place; so we may know just how much faith we have got, by the place which we give Him. And there can be no true faith in God now apart from Christ. He is the Jehovah of the Bible; in Him God is perfectly revealed. This is the faith once delivered to the saints, and is the groundwork upon which a soul enjoys the blessed experiences of communion and fellowship with the Father and with His Son Jesus Christ.
And this, beloved, cannot be too strongly insisted upon in these days of religious infidelity. Do I speak too strongly when I say that anything and everything called religious which denies the divinity of Christ and the inspiration of the Bible is infidelity ? To deny the inspiration of Moses and the prophets is to deny the divinity of Christ, since He quoted from both, thus acknowledging the divinity and inspiration of both :and "all Scripture,"-as the apostle has said,-"is given by inspiration of God, and is profitable for doctrine, for reproof, for correction and instruction in righteousness." (2 Tim. 3:16.) This very state of religious infidelity is clearly told out to us in 2 Tim., third and fourth chapters. "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God. Having a form of godliness, but denying the power thereof:from such turn away." (2 Tim. 3:1-3.) "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables."." (2 Tim. 4:3, 4.)

The Spirit of God showed Jeremiah the sins and idolatries of his time, and he told it all out to the people; but they did not receive it; and hated him for his testimony. (See Jeremiah, forty-fourth chap.)

I dwell upon this point, that my reader may see that a vast amount of the religion of these days is but a sham, and not a whit better than the idolatry of Jeremiah's day. Do you think that the Spirit of God has led to the general order of worship of these days ? God said by the prophet,'' This people draweth near to Me with their mouth, and with their lips do honor Me; but have removed their hearts far from Me ; and their fear towards Me is taught by the precept of men" (Isa. 29:13):and the Lord Jesus also applied it to the people of His day. (See Matt. 15:8)

Our Savior said to the woman of Samaria, "God is a Spirit, and they that worship Him must worship Him in spirit and in truth." To the Athenians, Paul said, "God dwelleth not in temples made with hands;" and to the Philippians, '' We are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." (Phil. 3:3.)

We see in Leviticus that on the ground of an accepted sacrifice the worshiper stood before God; and the sacrifice did not speak of any worthiness in the one who brought it, but of the offering. The offerer put his hand upon the head of the victim, "and it was accepted for him, to make atonement for him." (Lev. 1:4.) Putting the hand upon the head was identification, typically presenting the offerer in all the value of Christ's acceptance before God. Now we are accepted in the Beloved." (Eph. 1:6.) This gives us the grand truth of our approach to God,-a presenting to God not my good feelings, nor my good works, not myself at all, but the sweet savor of Christ; and thus "accepted in the Beloved."

The Holy Ghost has given us a good illustration of this in the case of Onesimus, the runaway slave of Philemon, when Paul sends him back to his old mas- ' ter :he writes to Philemon and says," If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee aught, put that to mine account." '' Receive him as myself," says Paul. Surely, Onesimus has nothing to fear in returning to his master. Philemon is to receive Onesimus in the same brotherly love that he would receive Paul. Just so the believer comes to God, in the value of another. So our Lord declares in John 17:23, "Thou hast loved them as Thou hast loved Me."C. E. H.

"We owe something to Christ; and if He be dishonored and slighted, I may seek to win, but I cannot be the loving companion of, one who has deliberately denied my Lord. To me, to live is Christ. To own Him and dishonor Him, is worse than heathenism:it is to own and acquiesce in His dishonor, when I know better. The man who believes Christ to be God, and is the professed Christian companion of him who denies it, is worse than the latter. We may all, alas! err; but he who knows the truth, and accepts what he knows degrades Christ, is deliberately preferring ease and companionship to Him, though he may dignify it with the name of love. Every effort to recover is right; but a step in acquiescence is a step in disloyalty to One whom no one would have dared to dishonor, if He had not come down in love."-J. N. D.

It is blessed indeed to be learning more of God each day of our lives. With all earthly knowledge and enjoyment there is a consciousness of want, a sense of weariness and unrest. But when ye are having to do with God, when we are learning His love and grace, learning that God is for us, then we find real joy and true peace and rest of soul, Then we are truly at rest, and it is by the truth that we are thus set free from rest and doubt, fear and uncertainty. The more a Christian learns of God's way, the more he comes to love it. Before he knows what a blessed way it is, he shrinks from it often, because it is many times a way hedged up, apparently, with difficulties,-a way hard for the flesh to walk in, and a way of trial. But God deals with us so as to reveal His love, strengthen our faith, and lead us on to greater trust in Himself and His word, We should desire this knowledge of God, and of His way. It is not gained by doing or suffering some great thing:we learn of God and His way just where He has placed us, and in our daily work, our joys, our cares, and our responsibilities. We should always remember that God can come to us and make Himself known to us wherever we are. We may be shut up, be alone, or be in a place where the rush and hurry of the world are all about us. In any place we must come to know that we cannot keep ourselves or learn anything of ourselves. We must learn our own helplessness, and that God can keep and teach His people in any place where He has put them. And if we are not sure whether we are where He has placed us, we are to go to Him for wisdom, and to be shown His way.

Is it not very sad for a child of God to be living on, year after year, and gaining little or almost nothing in the knowledge of God and love of His way ? How little Jacob learned about God in the twenty years that he was with Laban! On the other hand, Abraham's daily life was a walk with God, a continual learning more and more of God. God was watching over Jacob all those years (Gen. 28:15), but how little he learned of God's care! He acknowledged it, and realized it in a measure (Gen. 31:5, 7, 9, 42), but his desire was not to know and enjoy God, but to have God give him flocks and herds. God Himself was Abraham's portion. God Himself satisfied the heart of Abraham. And when you turn over to Paul, you find a man who loved God's way above all else. You never find Paul settling down; he was pressing on. We cannot, and need not, be Pauls or Abrahams, but we can so yield to God and trust in Him that we shall be learning more of Him each day. We can so know Him that things which come troubled us greatly we can leave with Him, and each care and burden we can cast on Him. We can come to love His way, and delight in it, no matter how hard it may be for the flesh. We can cling to Him, rest in Him, submit to Him. We can see His hand all the time, can praise Him for His mercies, can ask and receive wisdom day by day and hour by hour. We can live either in abundance or in want, and rejoice in Him.

We ought to so yield ourselves to God, and trust in Him, that He will be more and more to us. What is the getting of money, for which men toil and strive, when compared with growing in the knowledge of God and in the love of His way ? But if we cling to our own way and seek to do our own wills, if we are careless and slothful, if we love the world and neglect God's word, we shall not know the peace and joy of loving God's way. Chastening may be our portion ; God may in mercy afflict us to bring us to Himself; He may remove some cherished object on which our hearts were set, but He will in all show His infinite love. J. W. N.

Nearly every one is familiar with the above words from Philippians 2:12. Not a few quote it as if it applied to unbelievers, and use it therefore as an exhortation to them to look after the salvation of their souls. By examination, however, it is easy to see who are the persons addressed. In the first verse of the epistle, we read, "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi." He is thus speaking to the saved people in Philippi; not to the unsaved.

In Ephesians 2:8, 9, the same apostle says:'' For by grace are ye saved through faith; and that not of yourselves:it is the gift of God:not of works, lest my man should boast."

Notice, not of works; and in Philippians he says, work out your own salvation. Do they not conflict? By no means-God's word cannot conflict with or contradict itself. To say the Bible contradicts itself is infidelity! and alas for the rapid strides in that direction through the falling away from that simple faith which alone gets a right comprehension of the word of God! In Ephesians 2:, we are taught how we are saved-by grace, through faith:not of works. Our works have nothing to do with it-we are saved by grace, and grace alone.

In Philippians, we – the saved ones-are taught that there are snares and circumstances which await us in our path through life, of which we need to beware. Paul as a father among his children had helped his beloved Philippians out of those snares, and thus saved them from their evil ends. Now he was away from them, and he warns them to be no less obedient in his absence than they had been in his presence; nay, rather more so on account of his absence, since they must now look out for themselves -ever remembering that it was God who, by His Spirit, was working in them the willing and the doing of His good pleasure.

The fact that what the apostle had taught them was the "good pleasure" of God Himself was surely enough to call for "fear and trembling" lest they disobeyed it in any part. It was not the slavish fear of perishing which false teaching would make it; for the Saviour says of His sheep, "they shall never perish ;" but it was that holy fear and trembling produced in the soul by the Infinite Love which has saved us, lest we should grieve it. M. M.

Question 3.-Will you kindly give the thought of the Porter in John 10:3. If it is John the Baptist, what about the " other sheep" of verse 16 ? Do they enter in by the door of baptism ? Does the "opened door" of Rev. 3:8 have any connection with the Porter ?

Answer.-The "fold" in this chapter is evidently the Jewish fold. The "door" to this fold in verse 1 is not to be confounded with the door to salvation in verse 7, which is Christ Himself. The door is the divinely official entrance of the true Shepherd, contrasted with the claims of false prophets who "climbed up some other way." The "door " for Israel's Shepherd was that He should be of the seed and city of David, with all the moral and official qualifications marked in the promises of God throughout the prophets. Christ entered by this "door"-He fulfilled these promises, and met all the divine requirements. Hence, when He presented Himself for His public ministry (Matt. 3:) He was openly recognized in a threefold way:-the voice from heaven," This is My beloved Son;" the descent of the Holy Ghost -abiding upon Him; and the human testimony of John the Baptist as an instrument making Him known as the Lamb of God, the Sou of God. The Porter, then, was the one who had charge of the door-the one who could authoritatively declare that Jesus was indeed the Christ-the Shepherd of Israel. In a subordinate sense this could be John the Baptist, but of course, the true Porter, the only one with authority, is God Himself.

We would hardly say there was "connection," in thought, between the Porter in John 10:and the opening of the door in Rev. 4:1. Though of course it is God who opens this too, and it is Christ who is before us there-the Lamb.

The " other sheep " of John 10:are the Gentiles who are brought to Christ, not however into the "fold" of Judaism, but into the "flock" of Christianity. We need hardly say that baptism has nothing to do with admission into this flock.

The open door of Rev. 3:8 seems plainly to be a door for service (see 1 Cor. 16:9) and has no direct connection with the passage we are considering.

Ques. 4.-What should be the primary object on coming together on the first day of the week,-worship, the remembrance of the Lord, or the breaking of bread ?

Ans.-It would be difficult to sever these objects in our minds, if we come together properly to break bread, it must be in remembrance of Christ and this will surely produce worship. The disciples came together to break bread (Acts 20:7) The act of breaking bread was the purpose of their coming together, but purely in remembrance of Christ.

In this connection we would earnestly call attention to the meeting for breaking of bread. We have instruction at the Bible Readings, we have unburdened our hearts at the Prayer Meetings, and having judged our walk, we come with free hearts o break bread-to meet the Lord. Surely the meeting will be distinctively one for tender memories, melted hearts, and adoring worship. All teaching, exhortation, etc, will be entirely subordinate. Christ Himself will be before us, the one commanding object.
Ques. 5.-How is Matt. 18:20 fulfilled while the Lord is in leaven?

Ans.-Of course, He is not visibly present, but who that has gone to His table to meet Him has been disappointed ? Very real, very blessed, is His presence there. He is a divine being, filling all things, as God everywhere present, specially and personally so when He manifests Himself to the two or three gathered to His name.

But there is more. We too are in heavenly places in Christ (Eph. 2:) ; we also have "boldness to enter into the holiest by the blood of Jesus." (Heb. 10:) There as Man we find Him and gather around Him. It is all real to faith, not yet to sight.

Some few years ago, in one of the Australian colonies, a man named C– was outlawed for some crime he had committed against the state. As a consequence of this the troopers were sent out on his track, as he had taken to the bush.

Not many days after they had started in pursuit, one of the troopers, who had become separated from his comrades, not suspecting he was anywhere near the man he was in pursuit of, had dismounted, and, stooping down at a water-hole, was refreshing himself. At that moment the outlaw, who was watching him from behind a tree where he was hiding, fired at and wounded him, then with the butt-end of his rifle he dashed out his brains.

Such a brutal murder, added to his other crimes, redoubled the vigilance of the police, and a liberty so diabolically purchased was but of momentary duration. The miscreant was taken, tried, and condemned to be hanged.

Just before the sentence was executed the murderer made a will, leaving all the property he possessed to the widow of the murdered man, supposing, perhaps, to make a kind of reparation for the dreadful deed he had committed. A notice of this duly appeared in the morning papers.

The next morning another announcement appeared with expressions of astonishment, in which the readers pretty generally shared, when it became known that the widow refused to receive either stick or straw from the hands of the man who had murdered her husband.

A woman of a noble mind indeed!

How could she, who was inconsolable at the loss of one who was nearer and dearer to her than any other on earth, be a debtor to the bounty of him whose hands were wet with her husband's blood? Every loving heart and every upright mind would be inexpressibly shocked at the bare mention of such a thing.

Let our beloved fellow-believers reflect that this incident exactly sets forth the relationship that exists between the world and themselves as part of the bride of Christ, together with the conduct suitable to this blessed relationship.

The world has murdered Him, around whom all the renewed affections play. It has cast Him out, and stands condemned of this act by the Holy Spirit, whose very presence here demonstrates the guilt of the world, in respect of its unbelief in rejecting the Son of man. As it is written, He shall convict the world "of sin, because they believe not on me." (John 16:9.)

One of the functions of the Holy Spirit here is thus to testify against the world; and, in fact, His very presence, as stated above, is a witness to its guilt, for He would not be here if Christ had not been murdered by the world.

The world is then, by the presence of the Holy Spirit, put into the place of the prisoner in the dock; while the Holy Spirit is as the witness in the box, upon whose testimony the prisoner's guilt is proved.

Men and women in the world are either in collusion with the world, or they are in the current of the testimony of the Holy Spirit against it.

Which is it with us, dear reader ?

Would it not be an anomaly to see the witness in the box, leaning forward and fraternizing with the prisoner in the dock, or receiving favors from him ?

Is it not equally an anomaly to see Christians eagerly seeking the favors, the honors, the emoluments of the world, whose hands are imbrued with the blood of their Lord ?

If natural affection and uprightness of mind repudiate such a thing, as in our illustration, how much more should spiritual affection, and that loyalty of heart to Christ which resents every insult offered to Him, lead the Christian to repudiate all the overtures of the world, which are only made with a view to draw away the affections from Christ ?

How wily an enemy is the devil, the prince of this world! How speciously he uses the world as an instrument in his hands to tempt the believer! Alas low frequently is he successful!

Yet, "All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof:but he that doeth the will of God abideth for ever." (i John 2:16, 17.)

The "young men" in John, though they be strong, and the word of God abideth in them, and they have overcome the wicked one, nevertheless have need of the exhortation

"LOVE NOT THE WORLD."

We should beware of it as a thing which always appeals to us, and from which we are never free, but as we abide in Christ.

The need of the day is loyalty of heart to Christ; and this in repudiation of the claims of the world, which, as a siren, would entice the soul, and rob it of its joy, and render at the same time all testimony against itself valueless. The testimony of Lot seemed as an idle tale to the men of Sodom,-his sons-in-law. Why ? Because Lot valued and sought after the riches and honors of Sodom.

May the Lord in His mercy raise up and sustain amongst His people a band of loyal, true-hearted "young men," who shall go forward for the prize of their high calling, refusing to look back to the world or to go back in heart to it. His grace alone can accomplish this.

And surely if natural affection can sustain a true-hearted and cruelly bereaved woman in integrity of conduct toward her deceased husband, the Christian may count upon grace to be sustained by divine affection for the One who is not only dead, as far as this world is concerned, but who laid down His life for him,- sustained in quiet devotedness to Him, loyally refusing the overtures of the murderer, and testifying against him in the current of the Holy Spirit's witness in this world.

May the Lord grant it to both readers and writer. G. J. S.

We need never be surprised if the Lord leaves us in difficulty; it is because there is something in us to be broken down, and which we need to be made sensible of; but grace is always behind all this. Christ is all grace, and if He sometimes appears to leave us to learn our weakness, still He is grace, perfect grace towards us. J. N. D.

This little book, for ages the subject of many and various interpretations, has been taken as an allegory of the love of Christ for His Church, an expression of the eternal love with which He regards her who is called the "Bride of the Lamb." The bridegroom of the type is Solomon; the bride, the Shulamite. The bridegroom of the antitype is One greater than Solomon, who in the closing scenes of Revelation is called "the Lamb." Let us remember, then, as we ponder the deep breathing of affection here, that it is but a feeble expression of His who '' loved the Church and gave himself for it … that he might present it to himself a glorious Church, having no spot, or wrinkle, or any such thing." Oh, beloved! His church. His ecclesia, is not merely a bride, but a blood-bought bride, purchased by the sacrifice of the Bridegroom, redeemed at an infinite cost; and, though in itself poor and unworthy, lifted up to a throne with Him! Who, then, can imagine the deep thrill with which she shall linger on the chord,-feebly touched here,-" I am my Beloved's, and my Beloved is mine ? " In the words of a hymn:

"What a story,
There in glory,
We'll repeat."

"The song of songs, which is Solomon's." We are directly introduced to the author. He is called Solomon, and every one acquainted with Bible history must know him. A king, far more wealthy, and wiser, than any before or after, reigning over a united and prosperous people, he is in every way held up as surpassing in glory. The Lord himself remarks, '' Yet I say unto you that Solomon in all his glory was not arrayed like one of these." No statement of this is given in our song. It is enough that he is Solomon, and that it is his song. I have only mentioned it here for us to consider how suitably the writer is adapted to represent our Lord as king upon the throne of a greater kingdom, which too is an absolute monarchy, united and at peace. "The song of songs, which is Solomon's" – how suitable the introduction! We know how the manner of starting a hymn either causes a drag all through, or else wakes the whole being of the singer into animation. So it is with almost everything. There are three things which, to my mind, are absolutely essential for the enjoyment of a song:a good theme, an understanding singer, and a heart singer. Surely the Song of songs has these characteristics from the commencement, or that which will produce them.

The opening verse is simple. People are accustomed to ask, "What's in a name?" Well, at least, simplicity. It is about all of our language the dumb brute understands ; but he does understand that. Here we have a name, Are there any other songs caused by a name, beloved ? What will wake the sweetest music of heaven ? Anything hard to understand, difficult to grasp ? Nay, nay, the stammering tongue, the trembling lip, will not fail to pronounce and the weak intellect to grasp the name of "Jesus." Thank God, it is simple; it is not difficult.

" Jesus! How much that name unfolds
To every opened ear.
The pardoned sinner's memory holds
None other half so dear."

" Solomon" means peaceable; and it may serve to remind us that this is a song of our home, of a time when trouble and sorrow, discord and strife, will be all past. He is now no more One that goes forth to war and to conquer, nor is it the time when He is being trodden under foot of men. It is the long harvest of God, when His toils are ended and He folds in His embrace her of whom He can then say, "Thou art all fair, my love; there is no spot in thee." How cheering to think that this falls from the lips of our Savior, concerning such as we are! "We shall be like Him, for we shall see Him as He is." Beloved, let it comfort us even, now, "No spot," "no wrinkle." "Thou art all fair, my love."

"Let him kiss me with the kisses of his mouth ! "

Here another voice breaks in with a rapture of longing ; but there is no mention of the speaker's name. It is a spontaneous outpouring of affection that leaves no room for a formal introduction. Surely this is all in beautiful harmony. We have a precious parallel to it in the triumphant song into which His redeemed ones break at the name "Jesus," introduced in the first of Revelation-" Unto Him that loveth us." Faith's song of triumph is raised gladly before the battle and storm to follow; for is not "the shout of a king among them ?" and is not the name of Jesus a shelter for them ? In the verse of our song we have, instead of battle, communion in a place of rest. Happy scene to look forward to ! Blessed rest!

There may be also another occasion for the omission of an introduction of the bride's name. The conduct of the bridegroom is beautifully one all through these chapters, while we find the bride often
vacillating and wayward. And the name given her portrays this in a striking manner. " Shulamite " means a woman of Shunem; and " Shunem " means uneven. Alas! the bride has, then, too good cause to omit her name; and well and happily for the type has she done so. Have you ever pondered the way in which John speaks of himself when questioned as to who he was? It comes in so beautifully:"I am the voice of one crying in the wilderness." As he thinks of the glory of Him who comes after him, he becomes so absorbed that he leaves self entirely out of sight, lest, on account of man's blindness, it should in some measure attract attention to himself. The principle which he enunciates is ever true, " He must increase, but I must decrease." Is not this also another motive in our Song ? Who art thou, bold one, to speak so intimately to the King of kings ? Ah, nothing in myself whatever. My name I shall not mention. I only venture to speak because of Thy grace, Lord Jesus. Thou hast chosen the poor things and the base things of this world. It is all of grace. It is all of Thee.

"Love so groundless,
Grace so boundless,
Wins ray heart."

Reader, how is it with you and me ? Does Jesus' name always awaken song on the lips and joy in the heart ?

Are we always so close to Him that it touches some beautiful chord of memory, some wondrous association ?

If not, there is surely something wrong, something amiss. The inspired apostle could exhort the Philippians to '' Rejoice in the Lord alway." It is easy, people say, to rejoice when circumstances are favorable. Beloved, do we always do even this ? Take one of what ought to be the happiest moments, when as His ambassadors, we speak of His love to lost sinners, is that name always like a breath of sweet music on the lips, "a song in the night," to our hearts ? Such it surely ought to be. Let us, then, ask ourselves these questions, and pray God to search out the evil that hinders. That is the kind of preaching God delights in, and that which He must bless. Apart from this, how vain it all is! "Though I speak with the tongue of men and of angels, and have not love, I am become as sounding brass and a tinkling cymbal "-an empty sound !

" Let him kiss me with the kisses of his mouth." The kiss in Scripture, as elsewhere, is a sign of affection,- sometimes of obedience and subjection. The New Testament exhorts brethren to " Greet one another with a holy kiss." Peter speaks of "kiss of love." We well know that people of a more demonstrative nature employ this way of greeting after the same manner that we shake hands. It may, therefore, sometimes not imply any great degree of intimacy. Here, however, the expression is an emphatic one, not "Let him kiss me with his mouth," merely, but, "Let him kiss me with the kisses of his mouth." The verb means "to touch," and as thus translated, it has a wonderfully sweet ring to it. '' Let him touch me with the kisses of his mouth." We all remember the words of the woman of Mark 5::" If I may but touch the hem of his garment I shall be made whole." What thrill must have passed through that poor sick body as it came in contact with the Lord Jesus ! and I could not help connecting it with this verse, "Let him touch me with the kisses of his mouth." How sweetly the words fall from her lips, while holy memories of His life upon earth flood in and fill the house of God with its fragrance !

"Awake, my soul, in joyful lays,
To sing Thy great Redeemer's praise;
He justly claims a song from thee,
His loving kindness, oh, how free!

"He saw thee ruined in the fall,
Yet loved thee notwithstanding all;
He saved thee from a vile estate-
His loving kindness, oh, how great! "

How difficult it is to learn our utter worthlessness, and thus the preciousness of divine grace! and yet to know one's self and grace is the only way to arrive at true, full, lasting peace. Learning what poor self is, in the presence of a just and holy God, is learning the preciousness of grace, and of Him by whom grace came. It was when Job said, '' Now mine eye seeth Thee; wherefore I abhor myself, and repent in dust and ashes," that he, doubtless for the first time, felt fully cast upon grace, and brought to taste its sweetness; and yet he was really on better ground than he was before, though he did feel himself to be "vile."

It was when Isaiah had "seen the King, the Lord of hosts," and had said, "Woe is me ! for I am undone, because I am a man of unclean lips," that he fully realized the value of that by which his iniquity was put away and his sin purged :for his heart was light, and he was ready to do any thing for God, saying, " Here am I:send me."

The presence of a holy God is the place in which to get to the full end of self; and we never know the full meaning and preciousness of grace till we get there. We may hold grace doctrinally, and may be able to give a very exact definition of the word "grace; " but we do not really know it, or fully taste its sweetness, till we know ourselves, by seeing ourselves as in the very presence of Him who is Light, and by entering into the meaning of the cross. Then, oh, then, how suitable grace is felt to be! So we may say of Christ, whom grace has provided for us; as long as we are occupied with self, having partial views of our ruin, or feel that we have a leg to stand on, we cannot be fully cast on Christ, or see His preciousness. If so, then the sooner all, even saints, take their true place, the better, that is, as to self. But then saints have a blessed place before God, that is in Christ, He being their standing; and of this view of themselves they cannot have too exalted a conception, for that is simply exalting Christ. The apostle writes, that of "a man in Christ" he could glory, referring to his own standing in Him, "yet," he adds, "of myself I will not glory; but in mine infirmities;" saying, further on, "that the power of Christ may rest upon me." In this way when he was "weak" he was "strong."

Thus our place as believers is a low one and a high one,-low as to self, and high as to Christ. And the one who truly realizes these two places will not live to himself, but to Him who died for him and rose again.

Oh, what a relief to have self gone as worthless, and how blessed to have grace and the Gift of grace, filling the whole mind and heart and life and hopes ! R. H.

If any man desire oversight, he desireth a good work." (i Tim. 3:1:) Such is the simple rendering of a verse which is often used to establish an official ministry. Work and not office is the thought, and most assuredly any who have ever been called of God to such a service have realized that it is no light matter to bear a burden of such responsibility.

But the very fact of the responsibility attaching to such service only emphasizes its importance. And may we not well ask ourselves at the outset whether that oversight to which God attaches so much importance has the same value in our eyes ? Or are we, in the democracy of the age, learning to despise any effort at godly care ? The Lord graciously awaken all His beloved people to the fact that we are our brothers' keepers, and that He has intrusted some of His servants with the gift of oversight!

The porter or gate-keeper answered to the overseer in the New Testament. It was a position of dignity, and in connection with the city government was usually in the hands of older, grave men. The duties of the porter were to open and to close the gates morning and evening, and to see that none entered but those who were clean, and so, ready to come into God's holy presence. It will be seen at a glance that their position was no easy one rightly to fill, and one in which they needed all the grace and guidance of God on the one hand, and on the other the love, prayers, and submission (in the Lord) of their brethren.

There are three main points of interest in connection with the porters and their duties:first, they were Levites; secondly, they were under priestly control and guidance; and thirdly, they were subject to the word of God, not to their own inclinations or prejudices.

The Levites were given to Aaron the high priest and his sons to minister about the holy things, to prepare and assist in their priestly functions (Numb. 3:5-13). Work characterized them, as worship did the priests. They fittingly represent that service to which all in the Church are called-service of one kind or another. And as out of these Levites some were called to be porters or doorkeepers, so some of God's people were called to the special service of care-takers. Theirs it is to exercise in a spiritual way just the same care as to who is to be received, as of old the porters did as to who could enter the courts of the Lord's house.

If it be asked how we are to know them, and how are they to know they have been called, our answer is, Scripture gives us the qualifications for a man who desires oversight, and we are to recognize him by those qualifications; and the Spirit of God lays the service upon his heart and shows him the work he has to do. Let it not be for a moment thought that we are asking for anything like class ministry- we are simply claiming for the blessed Spirit of God the right to use in the Church those whom He has qualified and called for this special service. It is a gift-a gift to Christ for the service of His beloved people.

But secondly, these Levite porters were to be under the direction of the priest. This means, of course, first of all, that the Lord's servants are to be ever subject to Himself. He is the only Lord and Master, and all are His servants. Higher honor there cannot be. Unless they are subject to Christ, they will not do His bidding, nor will they carry out His will. But this means they must be in communion with Christ; their own souls must be in a right state. If this is not the case, if the Levites are not subject to the Priest, there will be failure in either or both of two directions:they will be too easy, indifferent to the Lord's honor, and allow to enter those whom He would exclude ; or, on the other hand, refuse those whom He would make welcome. Well may we pause and ask, who but one in communion with the Lord is competent for such work ? Just here we would not be misunderstood as saying that the doorkeepers decide as to who shall be received; that rests finally with all the saints; but the care and work are with those whom the Lord calls.

We cannot emphasize too strongly this priestly side of the matter of reception and exclusion. An anointed eye is needed to detect leprosy, or its absence; and even when there may be no outbreaking sin, there may be good and true reasons why some should be refused. If the soul is in communion with Christ, all this will be plain, when, alas! to the carnal mind there is nothing by which to judge. Eli is a picture of this; carnally indulgent to his sons, he would rebuke a true-hearted pleader at the throne of grace. It is in communion alone that we can see aright; and if communion be lacking, all else is worthless Whenever times of difficulty come upon us, calling for this oversight, let us see to it that we are always consciously in the presence of the Lord. Let the loose or hasty word be checked; let the worldly-minded judge themselves. It is no trifle, beloved brethren, to be engaged in such holy and solemn work.

It is instructive and significant that the priest who had especial care over the porters was Phinehas-he who in the days of Israel's sin at Bethpeor stood forth in all firmness and executed judgment upon the wrong-doers. His very name is significant- "Mouth of brass"-the words of his mouth inflexible. Such is the character of our Lord as high priest. If He has a heart to sympathize with His weak and erring people, His sympathy has nothing of weakness in it. Because He is our high priest, and has made a perfect atonement for us, this insures judgment upon our ways, and the severest chastening when it is needed.

Let it be repeated, it is under subjection to our Priest and Lord in this Phinehas character – this inflexible firmness in judging evil-that any can be really porters, care-takers, in the house of God. Significantly does the Scripture add, of Phinehas, "and the Lord was with him." Firmness, then, and sympathy are the controlling thoughts in oversight.

But, in the last place, the porters had a guide. In no case were they left to their own thoughts, feelings, or prejudices, as to whom they would receive. Of Levi, again, it is said, "Who said unto his father and his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children :for they have observed thy word, and kept thy covenant." (Deut. 33:9.) No question as to family ties, love, or friendship, can enter here. It must be simple firmness for the Lord; and this a firmness that has been already shown within the limits of one's own household-"one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God ?) Not a novice." (i Tim. 3:4, 5.) "Having faithful children, not accused of riot or unruly." (Tit. 1:6.) Here we see that the firmness has been in exercise in a circle where, alas! too often love degenerates into weakness. Here is the school where God's porters learn their lessons-the place where they are proved.

But to return :they have a guide-an infallible one. They might err in their opinion of a person, and in their feelings toward him; but if they go according to the word of God, they cannot go amiss. For instance, in the case of one suspected of leprosy, the directions for its detection were laid down so simply that there need be no mistake; and if the matter was not clear, the person was set aside until his true condition was manifest.

Beloved brethren! suffer a word of exhortation. Ye who have the care of the Lord's lambs and sheep laid upon you-as you think of the immense responsibilities intrusted to you, and of the qualifications for that care, do you not feel like saying, "Who am I " ? Is there any thought of self-satisfaction, or self-sufficiency ? Nay, do you not feel rather like falling upon your faces, owning your own personal failure, and entreating the Lord's grace and guidance ?

And we, beloved brethren, to whom perhaps the Lord has not intrusted in so direct a way the care of His people-have not we a work to do ? Have we strengthened the hands of those who were seeking, in confessed weakness, and with many shortcomings, to serve Christ and His Church ? Have we, by prayer, and in love, sought to uphold them ? or have we, by our criticisms, our harsh judgments, our hastily-formed opinions, and, above all, our total disregard of their service, and of subjection one to another in the Lord, only weakened the little vestige of godly oversight there was left-only caused the feeble flicker of the lamp of testimony to burn more dimly ?

If such be not the case, we need not shrink from the question; but if in any degree we have failed in these directions, let us all get low before our God humble ourselves under His mighty hand, and He will lift us up.

The next mode by which the enemy succeeds against a soul is popularity. Balaam devised this mode of entrapping and overcoming Israel after they had left the wilderness, and were in the vigor of a new generation about to enter the land. It is important to note that whenever Satan uses a new stratagem it is the one most likely to ensnare his intended victim in the advance he has made. The aim of the world is now to flatter the people of God. They are invited to join them in social life. Woe be to the Christian when he stands so well with the world that he can be received socially. The man of God could not be popular with the man of the world, The great proof of power in a heavenly man, as typified by Israel in Canaan, is that he is an exterminator of the old inhabitant. The man in the flesh is allowed no place. Hence no one can be popular either in ministry or socially but he must in some way, compromise the truth of God. Alas, they find ' That the dead are there:and that her guests are in the depths of hell! "In this world where the Christian naturally expects opposition, it is not to be wondered at that any measure of acceptance is hailed with pleasure. Surely the enemy expected that he would have beguiled Paul and Silas when the woman with the spirit of divination so favorably proclaimed them.

The more popular a servant of God is, the less the pleasure of truth he enjoys and declares. The dan-ger of popularity is that like Israel I become corrupt-ed by the very element which commends me. The man who ministers to the human element in others, and thus calls forth commendation, is sure to increase that element in himself to his sore loss and sorrow. J. B. S.

CHAPTER XI. (Continued from page 324.)

We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can attain, mark with deepest interest, and indeed admiration, the grand extent of her powers; and at the same time their sorrowful limit,- note their happy harmony up to that limit, with her Creator; and then, when with baffled effort and conscious helplessness, in view of the deepest questions that ever stir the heart, she is able to find no answer to them, and groans her exceeding bitter cry of "Vanity," then to turn and listen to the grace and love, of that Creator meeting those needs and answering those questions,-this is inexpressibly precious ; and with the light thus given we must let our spirits sing a new song, for we are nigh to God, and it is still true that "none enter the king's gate clothed with sackcloth." Joy and praise have their dwelling ever within those boundaries; for He inhabiteth the praises of His people.

In the first eight verses of our chapter we shall thus find man's Reason running in a beautiful parallel
with the divine, and yet in marked contrast with the narrow, selfish, short-sighted policy of the debased wisdom of this world. Their broad teaching is very clear; look forward,- live not for the present; but instead of hoarding or laying up for the evil day, cast thy bread-that staff of life, thy living-boldly upon the waters, it shall not be lost. You have, in so doing, intrusted it to the care of Him who loseth nothing; and the future, though perhaps far off, shall give thee a full harvest for such sowing. But, to be more explicit, give with a free hand without carefully considering a limit to thy gifts (" a portion to seven and also to eight" would seem to have this bearing), for who knows when, in the future, an evil time to thee may make thee the recipient of others' bounty.

Can we but admire the harmony, I say again, between the voice of poor, feeble, limited human wisdom and the perfect, absolute, limitless, divine wisdom of New Testament revelation:

"For I mean not that other men be eased and ye burdened ; but by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want:that there may be equality." This is very closely in the same line. But Solomon continues:Nay, see the lessons that Nature herself would teach (and he is no wise man, but distinctly and scripturally "a fool," who is deaf to her teachings, blind to her symbols). The full clouds find relief by emptying themselves on the parched earth, only to receive those same waters again from the full ocean, after they have fulfilled their benevolent mission; and it is a small matter to which side, north or south, the tree may fall, it is there for the good of whoever may need it there.* *The current interpretation of this clause, that it speaks of the future state of man after death, seems hardly in keeping with the context, and certainly not at all in keeping with the character and scope of the book. Ecclesiastes everywhere confesses the strict limitation of his knowledge to the present scene. This is the cause of his deepest groanings that he cannot pierce beyond it; and it would be entirely contrary for him here, in this single instance, to assume to pronounce authoritatively of the nature of that place or state of which he says he knows nothing.*

The accidental direction of the wind determines which way it falls; but either north or south it remains for the good cf man. In like manner watch not for favorable winds; dispense on every side, north and south, of thy abundance; nor be too solicitous as to the worthiness of the recipients. He who waits for perfectly favorable conditions will never sow, consequently never reap. Results are with God. It is not thy care in sowing at exactly the right moment that gives the harvest; all that is God's inscrutable work in nature, nor can man tell how those results are attained. Life in its commencements is as completely enshrined in mystery now as then. No science, no human wisdom has, or-it may be boldly added- ever can throw the slightest glimmer of clear light upon it. Thy part is diligence in sowing, the harvest return is God's care. " In the morning sow thy seed, and in the evening withhold not thy hand" is wisdom's counsel here, just as a higher wisdom teaches "Preach the word:be instant in season and out of season."

Thus human reason and divine wisdom "keep step" together till the former reaches its limit; and very soon, in looking forward, is that limit reached. For listen now to her advice, consequent on the foregoing. Therefore she says "Let not the enjoyment of the present blind thee to the future ; for alas there stands that awful mysterious Exit from the scene that has again and again baffled the Preacher throughout the book. And here again no science or human reason ever has or ever can throw the faintest glimmer of clear light beyond it. That time is still, at the end of the book, the "days of darkness." As poor Job in the day of his trial wails:"I go whence I shall not return, even to the land of darkness and the shadow of death; a land of darkness as darkness itself, and of the shadow of death, without any order, and where the light is as darkness." So Ecclesiastes says, "let him remember the days of darkness, for they shall be many." Oh sad and gloomy counsel! Is this what life is? Its bright morning ever to be clouded, – its day to be darkened with the thoughts of its end? Oh sorrowful irony to tell us to rejoice in the years of life, and yet ever to bear in mind that those years are surely, irresistibly, carrying us on to the many "days of darkness." Yes, this is where the highest intellect, the acutest reason, the purest wisdom of any man at any time has attained. But

Where Reason fails, with all her powers,
There Faith prevails and Love adores.

Where the darkness by reason's light is deepest, there Love – Infinite and Eternal – has thrown its brightest beam, and far from that time beyond the tomb being "the days of darkness," by New Testament revelation it is the one eternal blessed Day lit up with a Light that never dims; yes, even sun and moon unneeded for "The glory of God enlightens it, and the Lamb is the Light thereof." Think of a Christian with that blessed hope of the coming of his Saviour to take him to that well-lighted Home – His Father's House – with the sweet and holy anticipations of seeing His own blessed Face,- once marred and smitten for him; of never grieving Him more, of sin never again to mar his communion with Him, of happy holy companionship for eternity with kindred hearts and minds all tuned to the one glorious harmony of exalting "Him that sits upon the throne and the Lamb,"-of loving Him perfectly, of serving Him perfectly, of enjoying Him perfectly,- think of such a Christian saying, as He looks forward to this bliss,''All that cometh is vanity," and we may get some measure of the value of the precious word of God.
But now with a stronger blow our writer strikes the same doleful chord:"Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes:but know them, that for all these things God will bring thee into judgment."

One would think that there could be no possible misunderstanding the sorrowful irony of the counsel "to walk in the ways of thy heart, and in the sight of thine eyes,"-expressions invariably used in an evil sense (compare Num. 15:39; Isa. 57:17); and yet, to be consistent with the interpretation to similar counsel in other parts of the book, expounders have sought to give them a Christian meaning, as if they were given in the light of revelation and not in the semi-darkness of nature. But here the concluding sentence, "know thou, that for all these things God will bring thee into judgment," is quite unmistakable.

But here is indeed a startling assertion. Where has our writer learned, with such emphatic certainty,
of a judgment to come ? Have we mistaken the standpoint whence our book was written 1 Has the writer, after all, been listening to another Voice that has taught him what is on the other side of the grave? Does Revelation make itself heard here at last ? Or may, perhaps, even this be in perfect harmony with all that has gone before, and be one step further – almost the last step – along the path that unaided (but not depraved) human Reason may tread ? In a word, does Nature herself give Reason sufficient light to enable her, when in right exercise, to discover a judgment-seat in the shadows of the future ?

This is surely a question of deepest-yes, thrilling- interest; and, we are confident, must be answered in the affirmative. It is to this point that our writer has been climbing, step by step. Nature has taught him that the future must be looked at rather than the present; or, rather, the present must be looked at in the light of the future; for that future corresponds in its character to the present, as the crop does to the seed, only exceeds it in intensity as the harvest exceeds the grain sown. Thus bread hoarded gives no harvest; or, in other words, he who lives for the present alone, necessarily, by the simplest and yet strongest law of Nature, must suffer loss:this is Judgment by Nature's law. This, too, is the keynote of every verse – "the future," "the future"; and God, who is clearly discerned by Reason as behind Nature, "which is but the name for an effect whose Cause is God,"-God is clearly recognized as returning a harvest in the future, in strict and accurate accord with the sowing of the present. This is very clear. Then how simple and how certain that if this is God's irrefragable law in Nature, it must have its fulfillment too in the moral nature of man. It has been one of the chief sorrows of the book that neither wrong nor confusion is righted here, and those '' days of darkness" to which all life tends are no discriminative judgment, nor is there anything of the kind in a scene where "all things come alike to all." Then surely, most surely, unless indeed man alone sows without reaping,- alone breaks in as an exception to this law,- a thought not consonant with reason,- there must be to him also a harvest of reaping according to what has been sown:in other words a Judgment. Although still, let us mark, our writer does not assume to say anything as to where or when that shall be, or how brought about, this is all uncertain and indefinite:the fact is certain; and more clear will the outline of that judgment-seat stand out, as our writer's eyes become accustomed to the new light in which he is standing,- the fact is already certain.

Solemn, most solemn, is this; and yet how beautiful to see a true reason-but let us emphasize again not depraved, but exercising her royal function of sovereignty over the flesh, not subject to it-drawing such true and sure lessons from that which she sees of the law of God in Nature. It is a reasonable, although in view of sin, a fearful expectation; and with exactness is the word chosen in Acts:Paul reasoned of judgment to come; and reason, with conscience, recognized the force of the appeal, as '' Felix trembled."

Thus that solemn double appointment of man:death and judgment has been discerned by Nature's light, and counsel is given in view of each. Did we say that our writer had reached the climax of his perplexities in view of death in chap. 9:when he counseled us to "merrily drink our wine," now judgment discerned, death itself even not necessarily the end, at length soberness prevails ; and with an evident solemn sincerity he counsels '' Therefore remove sorrow from thy heart, and put away evil from thy flesh, for childhood and youth are vanity." F. C. J.

(To be continued.)

" God will not suffer you to be tempted above that ye are able to bear." (1 Cor. 10:13.)

For a time the way seemed easy,
Oh, my soul! Peace and joy were all unhindered,
Happy soul!
Little did I think that still
Lurked within my breast a will
Which would soon with sorrow fill
All my soul.

With the confidence of childhood,
Thou, my soul,
Fearless in thy strength, petitioned
[Poor, weak soul!]
That the Lord would straightway prove thee;
For I knew, Lord, Thou didst love me,
And I thought that naught could move thee,
Oh, my soul!

Little knew I what I asked for,-
How would roll Conflict after conflict over
Thee, my soul. Peter-like, I loved my Lord;
But He took me at my word-
Sent a sharp and piercing sword
Through my soul.

All-enticing came the tempter,
Ah, my soul! Fierce the struggle, in my longing
To control
All my being for His Name.
Yielding, I was put to shame-
Found my treacherous heart the same,
Faithless soul!

Ah! I never thought to grieve Him |
Who could save
My poor soul from lasting ruin
And the grave.
But I did not know my heart,-
That it was the counterpart
Of all others; but the dart
Pierced it well.

Sinned against the God who loved me !
How I groan
Over that which brought Thee, Savior,
From the throne,
In Thy love, to die, to bleed,
Live for me, and intercede!
Such surpassing grace, indeed,
Lord, I own.

Weak and wavering, still thou trustest,
Oh, my soul! Christ thy strength-
He will sustain thee,
Fainting soul.
Let me all my weakness feel,
Then Thy strength Thou wilt reveal,-
By Thy might, in woe or weal,
All control.

Then Lord, ever, in temptation
Let me plead
All Thy strength in all my weakness,
For my need;
And beneath Thy sheltering wing
All my heart's deep trial bring,
And Thou'lt teach me there to sing
Praise indeed.

Such deep exercise as is expressed in the above lines is not, as is frequently supposed, the result only of some gross, outbreaking sin. What by many would be esteemed a small sin, has often caused a sensitive soul the deepest anguish and severest self-judgment. Would to God we had always a tender conscience about all sin! Sin is hateful and hideous to God, in whatever shape or degree. We are apt to measure it by its immediate consequences, or the disgrace attaching to it, such as drunkenness, etc. But this is not God's way. He would teach us, first, that all sin is against Himself, against His holiness.

Every sin being the fruit of our sinful nature, comes under the sentence of God's wrath, even the cross of Christ, and must needs come under the severest judgment of the believer, if he would walk with God. He cannot go on with unholiness, however small it may seem ; and if we do not judge the first approach of sin, our consciences will soon cease to be our faithful monitors, and who can tell to what lengths we may go ? Oh, to shudder at the very approach of sin! but alas, how easily we are caught in the enemy's trap, if the shield of faith is down!

May the Lord help us, that we abuse not the grace of God, nor do despite to the cross of Christ, that we may not have to weep the bitter tears of Peter, nor cry with David, in his sorrow and humiliation, "Against Thee, Thee only, have I sinned! " Yet, if we will have our own way, He lets us have the sorrow of it. But blessed is he who, through the discipline thus incurred, reaps the peaceable fruits of righteousness. H. McD.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER VI. (Continued from page 218.)

The whole prayer is an address to God as Father:"Our Father which art in heaven." What underlies this title given to God is in fact a relationship never yet made known in its true character, between Him and the true disciples of this blessed Teacher. " I have declared unto them Thy Name," He says elsewhere, "and will declare it, that the love wherewith Thou hast loved Me may be in them, and I in them " (John 17:26). This name of "Father " is something wholly different from those Old Testament titles, which had declared as the "Almighty" His power, or as the "Most High" His exaltation, or as "Jehovah " His enduring immutability. "Father" declares, not such things as these, but what is His heart toward us, while it gives us title to enjoy the love implied. The character of the tie is such as gives us claim and confidence,-a claim He cannot deny. How great an encouragement to the prayer of faith!

No doubt, there had been long before anticipations of what is here conveyed. At the very birth of the nation God had announced, "Israel is my son, even my first-born" (Ex. 4:22). And this, which had been repeated in the law, and made the foundation of perceptive argument,-"Ye are the children of Jehovah your God" (Deut. 14:i),-might seem in itself to justify Israelites, such as were these disciples that had gathered round the Lord, in taking the place He gave them here. But in fact this, in the national ruin that had intervened, had passed away. Israel was Lo-ammi, "not my people," though with a promise for the future of a restoration not yet fulfilled (Hos. 1:9, 10). They could not comfort themselves with assurances thus forbidden them to apply, -nor with a legal covenant to which God's faithfulness on His side "could but make them partakers of curse rather than blessing.

God is, however, the God of grace and of resurrection. He does not, indeed, patch an old garment with new cloth. He does not even merely restore what is failed and gone. But He can replace it with that which is better; and so much better, that the old and removed blessing shall be seen to be but the shadow of that which replaces it. Both together thus witness, if on the one hand to the failure of man, on the other to the changeless goodness and grace of God.

Thus that old relationship to the Unchangeable had after all changed. The "children of Jehovah " were now as a nation outcast from Him. The tie, stable as it might look, had not the elements of en-durance in it. As we look back upon it from the stand-point of the new revelation, it is simple to understand that Israel's sonship was not the result of new birth, as it is now in Christianity. An Israelite was not necessarily, because that, either a penitent or a believer in that God who had drawn nigh to him. A Jew was, as the apostle says, a "Jew by nature" (Gal. 2:15); but that nature was not new nature. The child of law, as he shows afterwards by the type of Hagar and Ishmael (4:22-31), was but "born after the flesh," and showed the nature of the " wild man," as Ishmael did (Gen. 16:12). Thus there was no real nearness to God or fellowship with Him necessarily implied in sonship of this kind. Adoption there was in it, but not regeneration. Consequently it never secured from eternal judgment, nor insured beyond death, nor even from day to day, but as obedience lasted or God's pity spared.
But the "Father," of whom Christ spoke to His own, was not the Father of the nation in this manner. Only the pure in heart should see Him, only the peacemakers be called His children. Even before this, although not having place in this gospel, He had taught Nicodemus the absolute necessity of new birth, and that, while that which was born of the flesh was only "flesh," that which was born of the Spirit-a divine Person-was "spirit," – divine in nature (John 3:6). Here, it is plain, is the foundation of relationship to God, a real new yet divine life communicated, which is therefore "eternal life." For " eternal life " is not simply that which (when it begins) abides, or has no ending. It is that which, though in us it begins, in itself never did. Receiving this, we are not merely adopted sons :we are that truly; but none the less we are born into the family of God and "partakers of the divine nature" (2 Pet. i, 4), children of God indeed.

How far all this had been entered into by the disciples as yet, is another question. That it was what was in the Lord's mind we know, and what He was leading them into,-what therefore underlay the teaching of the prayer. This Father in heaven, known for what He is, becomes thus rooted in the affections, supreme over the heart that has learned the cry of children. Of this the prayer at least is the expression. The first petition is one which shows how jealous for this Name revealed to it is the soul that has truly entered into the revelation. " Father, hallowed be Thy Name! " May no thought come in to profane this wondrous intimacy now existing ; may grace not be abused to license; may all Thy people worship with unshod feet in this place of nearness. Such surely will be the first cry of the heart that has felt-and in proportion to the way in which it has felt-the ecstatic joy of God so made known to it.

But the world knows not this joy, and the abounding evil is but the shadow upon hearts and lives that "have turned away from the light of God. Hence the next cry necessarily is, '' Thy kingdom come! Thy will be done on earth as it is in heaven! "

This, if true prayer, must be the outcome of a heart that is itself obedient. And what an absorbing-desire this should be to us! The misery and moral ruin and dishonor to God on every side of us may well force from us a prayer like this. Where is there another like it for the magnitude of that which is embodied in it ? God, as it were, everywhere set in His place; everything finding its relation to Him as the planets to the central sun:here is universal blessedness beyond which we can conceive no greater; all peace, happiness, goodness, are implied in it. And this is the practical power and glory of faith, that it sets us where from a full heart such a prayer can well; that it enthrones God of its own free choice upon that absolute throne which can alone be His ; that it realizes His will to be only the expression of His glorious nature,-in which every divine attribute blends and harmonizes.

For this "kingdom of the Father," we must look beyond all dispensations to the sabbath of God's own rest. To confound it with the millennium would be an entire mistake, and necessarily lower its character terribly. The millennium, with all its blessing, is but a step towards this glorious consummation. It is earth's "regeneration," (Matt. 19:28,) but after which, as in our own case, (not in it,) must come the eradication of evil and the change to eternal conditions. The millennium ends in a final outbreak of evil, the most openly defiant that the world has ever seen (Rev. 20:7-10). The judgment that follows reaches to the very frame-work of material things, and the earth and its heaven-the "firmament" of the second day (Gen. 1:)-pass away in fire, to make way for that new heaven and earth in which righteousness shall dwell. Then, with all evil subdued and all things made anew, the Son of God, having brought about the very condition for which He teaches His disciples here to pray, will give up His separate, human kingdom to the Father (i Cor. 15:24-28), and the kingdom of the Father contemplated here will at last have come.

Important it is not to confound the temporary with the eternal, the divine outcome with any intermediate step. Such confusion is no less mischievous for the heart than for the mind; for where God rests alone should our hearts find rest. But for us it is true, that the kingdom of the Father will have come, even before the millennium, when, caught up to be ever with the Lord at His coming, the Father's house receives us. And thus it is that, in the parables of the kingdom, in the gospel we are now considering (chap. 13:42), when the present form of it is closed by the appearing of the King, it is said:"Then shall the righteous shine forth as the sun, in the kingdom of their Father." To this, even then, we shall have come.

With this petition for the coming of the Father's kingdom, the first half of the prayer ends. The petitions following are of a different character. They are the expression of personal needs in a state of things such as now surrounds us. Personal needs in the very highest sense, of course, the first class of petitions represents; but here it is God that is distinctly before the soul, and His glory that absorbs it. What happiness would it not be for us, if the glory of God were thus, and as taught of the Spirit, the first desire of the heart, the first thing to utter itself in our prayers! F. W. G.

(To be continued.)

Israel has been, prophetically, restored to their I land; the shechina-glory, which had in the beginning of the book, left the holy places, has returned and taken up its abode in the new temple. The priesthood has been re-established, and intrusted with service and sacrifice, no longer anticipative, but memorial; and now from out the sanctuary issue living waters, which carry healing and fertility and life wherever they go.

Beautifully symbolic of the life-giving, healing ministry of the Holy Ghost, during the millennial age, are these flowing waters! symbolic, too, they are of the life and joy of the heavenly city, which, too, has its river, its tree of life, its varied fruits, and health-giving leaves, of which these in Ezekiel are the earthly shadow.

Our purpose, however, at present is not to dwell on the earthly or heavenly scene from a dispensational point of view, but rather to gather, in a very simple way, a few thoughts of God's grace, and the practical lessons they bring to us.

Refreshment always flows from God's presence. Blessed be His name, whether it be in Eden, the garden of the Lord, or in the dry and weary wilderness, streams of water flow, and must flow, for the needs of His people. Sometimes He may test their faith, and make them dig for the cooling stream, as with Abraham, or "the elders at the end of the wilderness journey. Sometimes He may test their patience, and let them thirst awhile, and then cause the flinty rock to yield life and refreshment, but we repeat it, refreshing flows from God, and from Him only. It is both His people's loss and their shame, when they forsake Him, the fountain of living waters, to hew out for themselves broken cisterns that can hold no water.

Dear brethren, do we always drink from this fountain? or are we ever weary of its sweet, refreshing flow ?

"And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; and the waters were to the ankles." Our faces are turned eastward, toward the sunrising, toward the coming day; and as we journey on toward God's day, we find His streams. This may well signify to us the refreshment of the spirit of God, ministering to us of His fullness, through the Word.

"Again he measured a thousand, and brought me through the waters; and the waters were to the knees. Again he measured a thousand, and brought me through:the waters were to the loins." The blessedness we knew when we first found the Lord is ever fresh ; a charm, a joy, linger around that holy springtime of love that is well marked by the Spirit of God, to recall us, should we forget it.

But are first impressions the deepest, no matter how real ? Nay, as we pass on through life, and the love of God becomes more fully known, the waters of that river deepen. The precious stream rises from ankles to knees, from knees to loins, until we can no longer sound its depths, they are "waters to swim in"-a mighty flood of love that can neither be fathomed nor crossed. Beloved brethren, what a picture of the love of God!
Does not our own poor experience bear this out ? As we have gone on to prove the love of God, in many a time of trial, of weakness and of failure, have we not found our thought of Him deepen? The stream over which we, perhaps, walked as a thing quite within our comprehension-including forgiveness, justification, and peace-the stream deepens, and we find these truths have a meaning we had not before grasped, and fresh truths are added, so that we cannot so easily pass over. Day by day, as we go on, learning from His word and from His ways, we find ourselves beyond our depth, we are "lost in wonder, love, and praise."

Surely this is a true and legitimate experience. Is not this God's purpose for us? See how the apostle loses himself in this on-flowing stream ?-"That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God" (Eph. 3:17-19). Here are "waters to swim in," which baffle all our efforts to sound or cross them.

Do any say this is too much for me, it is beyond me? It is the apostle's prayer for all saints. Does it seem too great to be accomplished ? hear how he mingles encouragement with glad doxology,-" Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen."

It is ours then, dear brethren, to enjoy this fullness ; and if we do not, where does the fault lie ?

May our longing increase!-a longing that will not be satisfied save with the fullness of our God-"waters to swim in."

Question 6.-Please give an explanation of the shining of Christians as lights in the world. Is it unto God, or unto men? In Matt. 5:16, it seems as if it were to men; but in Phil. 2:15, it looks as if it were unto God. I find that much activity which is not of God, passes for " shining as lights in the world." If the world cannot understand Christ, nor the springs of a Christian's action, can the true shining of a child of God be really seen by it, especially as the world is blind ?

Answer.-The verse following Phil. 2:15 explains its meaning. Read the last clause of the 15th and the first of the 16th, and we see the character of the shining. "In the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life." Here we are told we are to shine in the midst of a crooked and perverse nation, and we are to shine by holding forth the word of life. So also the other passages. In 2 Cor. 4:6, the light has shone into our hearts in order that it might shine out in the life; or, as the apostle says in verse 2, by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

It is sorrowfully true that much that passes for Christian activity is but the energy of the flesh; but this must not lead us to class all service done to the Lord under that head. Thank God, in the midst of the abounding evil there is some true shining, which not only is marked by the eyes of Him who walketh among the candlesticks, but is seen by the world. That the world is dark and blind does not prevent the shining of the light. "The light shineth in darkness, and the darkness comprehended it not." " The world knoweth us not because it knew Him not." These scriptures, while they show the blindness of the world, at the same time show that the light has come to them. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Men are responsible to act upon the light which God gives. " While ye have light, believe in the light, that ye may be the children of light." Each of us, in our little measure, is to be a light during our Lord's absence. Surely, in view of the nearness of His coming, all His own should rise and "trim their lamps."

Ques. 7.-Amos 8:11:"Behold, the days come, saith the Lord God, that I will send a famine in the land; not a famine of bread, nor a thirst for water, but of hearing the words of the Lord." In what sense, if any, can this scripture be applied to the condition of things now?

Ans.-Of course, the context shows-verses 12, 13-that the passage directly concerned the kingdom of Israel, the idolatrous ten tribes, and it exhibits the judicial blindness brought upon them for their departure from God. No doubt, also, it will have its application in days to come, when the apostate and idolatrous nation will find a like famine. But we too are living in the " last days," which correspond morally in many ways with the times noted by the prophet. These days are marked, among other things, by a neglect-a despising-of the word of God :"The time will come when they will not endure sound doctrine." And as a result of this despising of God's word, is there not a corresponding "famine," to which, though of course in a secondary sense, the words of the prophet might be applied? Men who call themselves Christian are robbing the people of the Scriptures. Under the guise of Higher Criticism, open infidelity has come into the Church. As a result, the great doctrines of the gospel are practically denied. Sin, atonement, assurance, a separate walk, and waiting for God's Sou from heaven, are doctrines no longer endured by the many, as, alas, they are no longer preached by the many. There has been, on the part of one at least of the larger religious bodies, an open condemnation of these views; but it is only too evident that the canker spreads elsewhere, and that even where it has been openly condemned, an equally dangerous-if not more, because of its insidious nature-form of the evil is spreading. The Lord grant we may be mistaken, but signs are not wanting to show that this evil is spreading.

Then, too, even where the integrity of God's word is not outwardly questioned, the world has come in and absorbed the attention of God's own people to such a degree that the Scriptures are literally crowded out. Beloved brethren, let us awake, lest we too find amongst us practically a famine! What a privilege to be permitted in any measure to minister God's word to His dear people!

The terms "Father," "Son," " Husband," &100:, in the Old Testament are not based on a community of nature, but only on covenant relationship, and could, therefore, be broken. In the New Testament, all is based on the possession of a common nature :we are born of God, and therefore possess His nature ; He is our Father, we His children. The Spirit of Christ dwells in us and unites us to Him-He is our Head and we are His body. Relationships thus formed cannot be broken-they are eternal. P. J. L.

At the marriage-feast of Cana, it is the servants who are in the secret and intimacy of Jesus. The Governor and guests, and Mary herself, are at a distance. " If any man serve me, him will my Father honor."

To really expect Him, the coming One must be the object of my affections and my delight. If you told me some Prussian was coming, I would not care about that; but if it was my wife or my mother, how different! To have it really as our desire, then, all questions as to judgment must be settled, and we must have our affections on the Lord. J. N. D.

Ques. 15.-How do you reconcile Ex. 14:16, 21, 22 with Heb. 11:29? Was it not sight when they could see a clear path through the sea? " It is evident that the sea was not divided throughout at once, had it been so it would have been sight, not faith."

Ans.-From the language in Exodus there seems to be no question that the waters were divided from shore to shore at once. A simple reading of the passage referred to, will make this clear. When Israel had passed over and Moses' rod was again lifted, the sea returned to his strength. There is not the slightest contradiction to the statement in Hebrews. The act was one of faith; God had prepared them a way and they, by faith, walked in it. Unbelief would have refused the way and bowed again to the Egyptians.

When we remember the typical meaning of the opening of the Red Sea we are compelled to accept this view. Death and judgment shut up the people of God under the power of sin, from which there was no escape. The seventh chapter of Romans gives the account of the hopeless struggle, the longing cry for deliverance, the hope in Christ; and the opening verses of the eighth chapter show the complete deliverance, connecting it with the death of our Lord which by "the law of the Spirit has made us free from the law of sin and death." We need only ask, was the death and resurrection of Christ a gradual opening up of the way of escape, or did it not throw wide open the door of deliverance? Was not a shining path opened up from shore to shore? but is it not also a path in which faith alone can walk? Pharaoh and his hosts had an open way to pursue after the Israelites; but having no faith, it was but a way of death to them.