"How many of the people of God have lives as little yielded up to Him, who must be governed by circumstances (bit and bridle) rather than by the eye of God! His desire for us is not the drudgery of a stopped will, but the freedom of a changed one."- Numerical Bible, Notes on Psalm 32.

Read Matthew 27:45-53.

Through no mention is made in the above passage of the Lord Jesus having put Himself in our place, or of His dying for our sins, yet nothing could possibly account for His being divinely forsaken but the doctrine of atonement. At His baptism a voice was heard from heaven, saying, "This is my beloved Son, in whom I am well pleased." Then on the mount of transfiguration, when He was about to start for Jerusalem for the last time, the same voice was heard from the excellent glory, saying again, "This is my beloved Son in whom I am well pleased," adding, "hear ye Him." Speaking to His enemies of the Father, He could say, "I do always those things that please Him." He was truly the obedient One,-"obedient unto death, even the death of the cross." Then, surely, we may boldly affirm that nothing can explain the meaning of that bitter and solemn utterance, "Eli, Eli, lama sabacthani ?" but the awful, yet blessed, fact that He had taken the place of us guilty, undone sinners-that He was in the place of sin-bearing,-that He was enduring the judgment due to us-that He who knew no sin was being made sin for us,-the '' darkness over all the land from the sixth hour unto the ninth hour" being, as we may suppose, an outward sign of what that blessed One was passing through for us-drinking the dark and bitter cup to the dregs, that we might drink the cup of salvation. In short, He was forsaken during those long hours that we might be owned forever. Oh, may the eyes of our hearts be fully opened, that we may have a deep and growing sense of His love in thus giving Himself for us, and may our lives be an expression of heart truly, fully, and forever won.

But in the above portion of holy writ, we can not only read the doctrine of atonement, but we can read its perfect, – its far-reaching efficacy. When the Lord Jesus had yielded up the Ghost, "the veil of the temple was rent in twain from the top to the bottom." The hand of God did this. If man had rent it, he would have done it from the bottom to the top ; but it being rent from the top to the bottom, showed that the power was from above. The rending of the veil of the temple was doubtless meant as a sign, not only that Judaism was at an end, but that grace had brought in something infinitely better- that the true veil was rent-that the way into the true holiest was open,-in other words, that sin was truly and fully atoned for, so that those who believe in Him who shed the blood of atonement, being, through that blood whiter than snow, may pass into the very presence of God without terror or danger. In view of this, the apostle could say, "Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having a High Priest over the house of God, let us draw near with a true heart, in the full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." It may be remarked here that though the flesh of Jesus, is regarded as the veil, in the above scripture, yet it could not be meant that His flesh was the hindrance to our entering into the holiest, sin being that; but it was needful that His flesh be rent,-that He should be put to death in the flesh, that the hindrance might be removed, and we be brought to God, and be before Him in acceptance, according to all that He is. Thus the rending of His flesh in death was the rending of the veil. Love has broken every barrier down.

"The burning mount and the mystic veil,
With our terrors and guilt are gone;
Our conscience has peace that can never fail,
'Tis the Lamb on high on the throne."

But to say this truly another veil has to be rent. Though the veil is fully rent on the divine side, that is on God's part, yet there is another veil-a veil on man's side, mentioned by the apostle Paul as a veil on the heart. (2 Cor. 3:15.) Though he is speaking of Israel, yet there is a veil on the hearts of all. This barrier has to be broken down-this veil has to be rent-rent in twain from top to bottom, otherwise we cannot see the things which are freely given to us of God. It is when that veil is rent, and every shred of it gone, that we can from full and exulting hearts sing,-

" Sweetest rest and peace have filled us,
Sweeter praise than tongue can tell;
God is satisfied with Jesus,-
We are satisfied as well."

Happy when that blessed One, who is "precious" in the eyes of God, is precious in our eyes. This is true fellowship with God-the soul entering into His thoughts-seeing as He sees, according to our little finite measure. Oh, how sweet when it is so ! It is then that out of the heart, the mouth, and life will speak His praise.

But we have further proof of the sufficiency of the atoning death of the Lord Jesus. We read, "And the earth did quake, and the rocks rent, and the graves were opened, and many of the bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many." All this doubtless was intended as a witness that the power of death and the grave was broken through the cross, and that those who believed in Him who had thus died for them, might go on their way rejoicing, triumphantly saying, "O death, where is thy sting? O grave, where is thy victory ? "

And soon the full and everlasting results of the cross will be introduced. Yes, He who was forsaken of His God, and who is now on His Father's throne, is coming again, when the saints who still sleep, will be changed from corruption to incorruption, and the living saints be changed from mortality to immortality, and the saying that is written, "Death is swallowed up in victory," be fully and joyously brought to pass. The precious ransom was paid on Calvary, and we are waiting in sure hope for the bright outcome. Love, then, to Him who has done all that love could do, must constrain us to be steadfast, unmoveable, always abounding in the work of the Lord, being assured that our labor is not in vain in the Lord. R. H.

Our Lord is here, under most solemn circumstances, expressing His mind as to three things:Himself; His people; the world. As to Himself, that He should be received back into the same place He left when He came into this world, in answer to God's love for it:As to His people, that they might be kept from the evil:As to the world, His solemn refusal to ask for it, because it hath not known the Father. Within the brief space of five verses He expresses His desires as to Himself, while the remainder is occupied with His thoughts as to His people, the world, and their connection with it. If we take up the last two first, how short and simple withal the story ! "I have given them thy word ; and the world hath hated them " (verse 14). The witness of Jesus here is His last witness of the world before the Father; and what a character He gives it! For, no matter how we regard it-whether as that system of things in which men find their occupation and pleasure, or over which Satan is god and prince -the Lord declares its character:that of hatred of God's work and of those to whom He has given that word. If therefore you have it hidden in your heart, that fact only brings out against you the world's deep-seated enmity.

The reason of this is, man hates God and everything connected with God. In the fifteenth chapter for all from chapter 13:to 17:is one discourse) here are three things in prominence :abiding in Christ, hated by the world, and witnessing for Christ.

Abiding in Christ is not position in Him before God, far out of reach of law and condemnation, but carrying in" my soul an abiding remembrance of what once was-a sinner under sentence of death-and of what I am now-a sinner saved by grace. It was the Samaritan leper that returned to give thanks. Having no earthly priest to go to, to distract his mind by religious ceremonies, and in the deep sense of defilement that shut him out from God's presence, he could now

"Fall at His feet, and the story repeat,
And the Lover of sinners adore."

Hence, to abide in Christ is to remain in this place. There it is God communicates the secrets of His love; and without the knowledge of deliverance from one's defiled condition by sin, there can be no worship. Judah's prince was Nahshon. Judah means praise. Nahshon-a diviner-one that can divine the mysteries of heaven, and in the knowledge of heaven's mind about Jesus can worship Him.

This is what our Lord assures us of-that the man who has this will be hated. What is it we are speaking about ? It is the thorough hatred the world has for the man abiding in Christ. So that in John 15:the three characteristic words are " abide," found in the original thirteen times in the first sixteen verses; "Hate," found seven times in verses 17 to 25; and "witness"-"ye shall bear witness" (verse 27). And He prays they may be taken not out of the world, but kept from the evil. Beloved brethren, let us, then, rather than touch the defiled and the defiling thing, realize the Lord's own awful judgment of its character. He passed through it; gave full proof to it of His eternal divinity; and yet His final word concerning it was:" O, righteous Father, the world hath not known thee." How, then, can we who have been redeemed from it find our delight in it, or in those who are of it?

As to Himself:He desires to be received as man back into the same place of glory He had with the Father before the world was. Who here would withhold Him from that place ? Is He not worthy of that place ? Were there a place higher still, would we not exalt Him there ?

God only knows how to play upon our affections. Who else could do this ?-who win our love as He ? W. H. J.

December 16th, ‘94

[The beloved writer of these lines fell asleep the day after their writing-absent from the body, present with the Lord.

"What are ye thinking of?" we may ask ourselves again and again, day by day. Whereon are we spending our diligence? What are the calculations of our minds in moments of relaxation ? Is it the flesh or spirit that is providing food for us?

Do our affections, which stir within, savor of heaven or hell ? What a strong moral thought is proposed by the Lord here, " How can ye believe, which receive honor one of another?"

(Continued from page 269.)

3."THOU HAST KEPT my WORD. "

The more one realizes what is implied in the keeping of Christ's word, the more the central importance of it will be perceived. Instead of too much having been said about this, or its force having been unduly strained in what has just been said, we shall have to go further, and insist still more upon what is in it.

Truly to keep Christ's word implies the going on with Him in steady progress, permitting willingly no part of it to be dark, or barren, or in vain for us; not suffering ourselves to be robbed of whole books or chapters, and remaining content with this. Do we not, in fact, suffer this without a thought about it often, as if God had really given us too large a Bible for our use, and we were perplexed rather than served by the largeness of His gift ? Do we in fact approve as true that saying of the apostle, which perhaps we may have even fought for as essential truth, that "all Scripture is given by inspiration of God, and profitable for doctrine, for reproof, for correction, for instruction in righteousness " ? Are we sure in our very souls, that this is true ? and true of prophecy, history, type, parable,-yea, of the genealogies of Chronicles, and the lists of David's officers, and of the cities in Israel, and all else ? Are we finding it so,-going on, at least, to find it so ? and if not, are we nevertheless lacking nothing of that '' furnishing unto all good works" which for the apostle flows from this all-profitableness of every part of Scripture ?

Let us be absolutely honest with ourselves, and with God. If it be not so, what does it mean that it is not so, but after all that we are taking the doctrine of the inspiration of Scripture with a large reserve ?- that to that extent we are orthodox perhaps, but not with a living faith ?-that we are not thus just the "men of God" for whom "all Scripture" is to be thus fruitful ?

Weigh this ; consider it; see if it has not the serious import that is claimed for it. Take from a typical history the admonition. Was it no evil sign that Israel, brought into the land by the power of God, should yet fail, as she did so signally, to fill the bounds assigned her ? Was it not, in reality, a sign of the most portentous character ? Is it for us nothing that " there remaineth " for us also "very much land to be possessed " ?

Two things-apart from sheer lack of faith in the inspiration of God's word-oppose themselves to this. They are both indeed unbelieving arguments ; and, as practically fruitful in an evil way, need searching out and exposure for the deliverance of souls.

The first is an old argument of Isaiah's day against the divine "vision." Delivered to the learned with the request to read it, the answer of the learned is, "The book is sealed." The language is incomprehensible :history, type, parable, are strange speech, as to the interpretation of which people everywhere so disagree. What certainty can we have as to success where so many have failed ? or what good can come as to conjectural interpretation ?

As to the last, in general, none. Uncertainty as to the truth makes one's footing like that in a morass:it is dangerous to proceed,-dangerous even to stand there. To keep on the firm ground of known truth is the plain duty of the Christian. Alas, it is to be confessed that Scripture has been used by many in so hap-hazard a way as to make it the mere plaything of the mind, hardly to be taken seriously. None the less is there certainty at every point, for him that in lowliness and in faith will seek it. "If any man lack wisdom, let him ask of God" is an injunction which here as elsewhere has the assurance appended, "and it shall be given him." So it must be, if we are to believe that He deals truly with us. How can Scripture be profitable, if it is not to be understood ? Let us use indeed the most perfect care as to interpretations that we accept; for such caution is in the interests of the truth itself. But if there be no certainty possible as to the truth -any truth, the whole truth itself-this we shall find to give indeed free license to the imagination. Holiness is "holiness of truth" (Eph. 4:).

But the second argument, which is also as old as Isaiah, is perhaps the most wide-spread and most fatal. It is the language of the mass, not of the leaders ; of the "laity," which assuredly becomes this wherever it is used. It is the language of humility apparently-generally of sloth and lack of exercise; it is this :"I am not learned."

It denies at once the all-sufficiency of the Spirit of God as the Teacher of Christians ; or it denies His presence with His people. It makes the apprehension of the things of God to be dependent upon the quantity of a man's brains, rather than upon the grace bestowed upon him. It makes the Christ who dwelt among the poor and needy, now to reveal Himself to the men of leisure and wealth and cultivation. It makes the twelve apostles, those Galilean rustics, an anomaly for all future time. It gives the head an enormous practical advantage over the heart and conscience-the intellectual over the moral being. It constitutes the "learned" into the judges of truth for the unlearned; and makes Scripture filter through their minds before it shall be fit to be the living ministry of God to others. In a word, it puts things out of all moral, spiritual proportion, subjects the many to the few, and everywhere does the best it can to fulfill its own prophecy, and make Scripture for the mass inaccessible and impracticable. What wonder, if, under the sway of such belief or unbelief as this, people really find what they expect to find, and the "open Bible" of which it has become customary to speak, become in effect very little "open"? What wonder, if the Spirit, grieved and limited by the faithlessness of Christians, should be unable to "lead" us "into all truth," according to the mind of our gracious God ?

Is this to disparage any true learning ? or to deny the right place of intellect in the things of God ? No, assuredly :for, in spite of the sin that has come in, he who believes that God has made man, must believe (if he is intelligent) that God has made him altogether-understanding, reason, imagination, as well as conscience and heart-for Himself. Consequently, to receive the gospel, and to be in real nearness to God according to grace, is to have all these quickened and enlarged immeasurably. Let a man be only in earnest to know this God who has revealed Himself to him,-let this be what he desires as the crown of knowledge,-every bit of truth that he acquires will be to such an one the means not only of sustenance, but of a growth, not monstrous, (as where the head develops till it becomes a parasite upon the body,) but of mind, heart, conscience, all alike and together, on towards the perfect, always proportionate, man.

Now this is the privilege of every Christian,-of the toiling masses, as well as the favored classes,-of those to whom Christ said, " Labor not for the meat that perisheth, but for the meat which endureth to everlasting life." This meat is knowledge,-spiritual knowledge, true; but that is knowledge, and of the highest kind; and knowledge which is needful to the adjustment and power and productiveness of every other kind. Grant it to be true what the apostle tells us, that "all things were created by Christ and for Him," how is it possible to see things aright until we have them connected with their end-with Him for whom they were created ? But then it is evident that all natural science will become spiritual science, -all "-ologies" will (in the phrase of men) work into theology. What value will the world be to me, if it be not God's world ? if it be His, made for the manifestation of Himself as Christ has revealed Him, how intense will be my interest in it! Christians are verily guilty for the unbelieving neglect which has let the natural sciences become almost the possession of unbelieving men, to read (and mis-read) at their will. Here again, unbelief being the prophet, it necessarily helps to fulfill its own prophecies, and the evidences of Christianity instead of standing firm upon the two feet-of Nature and Scripture-limp with one useless foot a burden upon the other.

Knowledge? yes, "labor" for knowledge! Get Christ the key to it, and the whole field lies open before you. Take possession for Him of all; unfurl the flag which claims for and hallows to Him the whole continent of human interest and research. Labor; be loyal, be in earnest:"every spot that the sole of your feet shall stand on shall be your own." Labor more earnestly than for what you call your necessary food:every instinct of your spiritual nature claims it from you; and these denied, starved, neglected, you may indeed dwarf yourself to any extent, miserably satisfied with what is next door to starvation:eternity will reveal to you the extent of your loss too late.

I believe assuredly that God has just now, as never before since the apostles' days, really opened the Bible, and put it into our hands open, and is testing us with it. Alas, alas, alas, if now we turn away! Are not these our own things ? Have we faith in Him who has given them to us, that He has not, largely, mocked us with the gift ? Are these immense riches our own, and shall we be only bewildered and oppressed with their immensity ? Boundless the field is, true; but its green pastures, its sunny uplands, its glorious distances, would win us to their exploration. Where are the souls that can find in the needed "labor " only the necessary exercise for spiritual health and invigoration ? Here are endless beauties and glories of worlds so little realized, which may be the possession of all, which actually belong to all of us ! Do you say, little can be my measure ? Beloved, have you earnestly striven to find your measure ? Are you positive that you have ever reached your God-given boundary-line ? Could you say it to God, that you are honestly and with your whole heart endeavoring to learn with Him all that He has put into your hand as yours ? If so, His rule will be found ever to apply :"To him that hath shall more be given." But where, then, will your limit be found ?

Think, now, of what God has done for us in putting these things into our hand. Here, it is true, is ceaseless occupation for us :is that a loss or a gain ? Can we ask it ? With the necessity acknowledged of ceaseless occupation (on the part of most men) with the things of the world around us, just to get daily bread and clothing, is it loss or gain that we should have ordained for us at the same time a corresponding necessity of this kind ?

For it is a necessity :'' labor not for the meat which perisheth, but for that meat which endureth unto everlasting life " was spoken by lips that cannot lie or repent:and here the spiritual labor is pronounced the more necessary. Who will contest it with the Lord ? Who will say that it was a rule applying to the Galilean peasants who could follow Him, not because of the miracles, but because they ate of the loaves and were filled, and yet a rule not applying to the hard-worked, toiling masses of to-day ?

On the other hand, if it apply, this necessity of labor, must it not be a necessity in some way inherent in the conditions of the spiritual life itself, and which has its corresponding reward and blessing ? May it not be, indeed, that, among other things, it shall be found to balance and relieve the natural one itself ? The weight of the atmosphere is such that it presses upon the average-sized man with a weight of from twelve to fourteen tons. Yet we walk under this enormous weight without being conscious of it :and why ? Because, as the air penetrates the body, there is an equal pressure acting outward, which prevents it from being felt. So the pressure of natural things may be met by the opposing pressure of spiritual things, that we may walk at ease and in freedom. And so it will be found. For the spiritual occupation is that in which the increase of faith and spiritual energy enables as with divine power; and such it is.

Our land is a good land, but it must be worked, for its value to be realized. Then its return profits will make it impossible for aught to beggar us. Un-worked, it will be found that our inheritance in heaven will yet leave us in poverty on earth. We need the constant occupation with our own things for realization. We need renewing in this way constantly, to meet the constant demands upon us in the world through which we pass. And thus God, in His faithfulness to us, has not put the truth into creeds, which we might learn by heart and lay aside; nor has He written everything out plainly, so that there should be no difficulty. The conflicts and bitter controversies about even fundamentals, which at least we might have thought could have been spared us thus, have not been spared us, as we all are witness. Better it is, in God's thought, that we should have constant need of reference to our lesson-book, and that with all the earnestness induced by exercises of the most painful nature, than be allowed to sink into mere dullness and lethargy, as otherwise we are prone to do. By and by, we shall learn war no more; meanwhile it is not an unredeemed evil; and part of the reason why the remnant of the Canaanites was not dispossessed of their land was that Israel might learn it.

Moreover truth is not taught always in Scripture in such plain form as the epistles give us. By far the largest part of it is not this. The Lord taught much in parables. The book of Revelation, with all the intensity of interest attached to it, is allegorical in the highest degree. The Christian truths in the Old Testament are taught in typical institutions and history which we are taught to "allegorize." The man of understanding in Proverbs is expected "to understand a proverb and its interpretation, the words of the wise and their dark sayings." So, "if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures, then thou shalt understand the fear of the Lord, and find the knowledge of God." Nay, we are even told that "it is the glory of God to conceal a thing,"-hiding it where a diligent spirit shall find it as its reward.

But what does all this imply ? What but labor, labor, evermore labor; a labor that cannot be delegated to another, though we all are meant to help one another in it. But here are no excepted "laity," to be fed with a spoon once or twice a week, and just take thankfully, and with little question, what is given to them. Here is no division of labor, secular things for the common people, and a special class to be addicted to the sacred; nay, we are to "be able to comprehend with all saints what is the breadth and length and depth and height." And we shall need all saints to help us to comprehend them.
Of course there are special "teachers"; no one with Scripture before him could think of denying that. But Scripture does not restrict all teaching to the teachers, any more than it confines evangelizing to the evangelist, or prophesying to the prophet. Nay, it is the glory of all these special gifts to enable those whom they address to do without them, to send men from themselves to Christ. Sitting at His feet then, we hear Him say, without prejudice to any special gift, " One is your Master"-Teacher-"even Christ, and all ye are brethren " (Matt. 23:8).

Teachers are special helps given to the Church by the ascended Lord, and he who would undervalue the help given dishonors the Lord from whom they have their mission and qualification. But it is no new thing in human history for men to turn special help into special hindrances, and so it has been eminently done in this case. The moment the teacher is allowed to give the authority to the truth, instead of the truth he teaches giving him authority;-the moment he is allowed to stand between the soul and the Word, instead of bringing him to this;-the moment he is made the substitute in labor in the divine Word, instead of the help and encouragement to this; then there has ensued the perversion of the gift, and it is now no wonder if disaster follow. The whole evil of the "Church teaching," by which is meant in fact the rule of man usurping God's rule, has come in at this door. Clergy and laity are then already formed.

What the word to Philadelphia presses upon us is that Christ's word-which all Scripture is-is given to His people; that they are commended of Him, who "keep" (or observe) it; and what I have been urging is that for this they must necessarily know-know for themselves-what it is they keep; that here the whole breadth of Scripture is before them, and that they cannot have the spirit of Philadelphians who willingly allow any of it to be taken from them; whose Bibles are willingly permitted to lack, as it were, whole pages, whole books perhaps, of what is all inspired of God for profitable use ; and that the need of labor in the Word, earnest, untiring, believing labor, is what is insisted on as necessary for all progress, for the maintenance of spirituality and a right state with God on the part of all the people of God,-not. of a class, but of the whole.

Let me still press the last part of this theme briefly before I close. What a new state would begin for us, if we should-say, any little company of Christians, however feeble-if we should find that, between our necessary work in the world, and our still more necessary, and more fruitful, occupation with Scripture, our time was so fairly and fully taken up, that we should have little or none remaining for anything that was not absolutely productive and profitable; if all that was idle, vain, frivolous, disappeared out of our lives ; if the newspaper were supplanted by news of fresh discoveries in the things of God, of fresh blessing poured upon our lives by them ! It is the apostle Peter who exhorts us that "laying aside all malice and all guile, and hypocrisies and envies, and all evil speakings," we should "as new-born babes desire the sincere milk of the Word, that we should grow thereby." It is not, of course, that he desires vis to remain "babes"-and to remain '' new-born babes would be impossible; the whole effect and pretty much the purpose of "milk" is that these should "grow up," as he says here. The words are a figure in his use of them, and a very striking figure. There is conveyed to us in it some of that energy of soul which, under God, had surely helped to make him, the Galilean fisherman, the leader in divine things which he had become. We are to be, he says, as ardent after the word of God as a newborn babe is for its milk! And how much is meant by that! why the one business of the new-born babe is to secure its milk! Is it to be like that? is the word of God to be sought and longed for indeed after that fashion ?

Then notice-what he puts indeed as an exhortation-the incompatibility of such occupation with "all malice and all guile and hypocrisies and envies, and all evil speakings." Must it not be that if the word of God becomes to us in this manner the nurture of our souls, all contrary things to this shall pass away out of our lives and perish, as the dying leaf falls, crowded out by the new bud? "Happy the people that are in such a case! " Is it not very much what is presented to us in the delightful picture of the Israelite in the first psalm :'' Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful :" there is the negative side. Now for the positive-and that is what is the power:" But his delight is in the law of the Lord; and in His law doth he meditate day and night."

A sweet and glowing picture; once more, look at the result:"And he is like a tree planted by the rivers of water, which bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."

Would it not be a blessed thing to be able to sit for such a picture ?

4.HOLY AND TRUE.

"Thou hast kept My Word" is the first matter of distinct commendation as to Philadelphia which we can lay hold of as showing what is in the Lord's mind as to them; and I do not ignore in this that the people thus commended are, first of all, Philadelphians. All the more striking on this account is what He commends in them. It is of great import and worthy of fullest emphasis that, while it is to a company of people who are characterized by "love of brethren" He is speaking, His praise is not that "thou hast loved the brethren."This does not even form part of it. His thoughts seem elsewhere :the commendation is, "Thou hast kept my Word, and not denied my Name."Again, "thou hast kept the word of my patience."Yet in the promise to the overcomer He does not omit what has reference to the name they bear:for on the " pillar'', which he who has here but "a little strength" finally becomes, is inscribed not only " the name of my God," and " my new name," but also "the name o£ the city of my God, the new Jerusalem."This is the home of the "brethren," and has, I believe, distinct reference to " Philadelphian"character. Yet, I repeat, in His commendation of them, He says nothing of this. Is it not right to ask ourselves the reason of what is at first sight so strange ?

Now the title under which the Lord addresses them fully accounts for it. They are Philadelphians whom he is addressing:it is thus plain that if people have not this character He has nothing here to say to them. It is to those He is speaking, whose hearts would seek, if it were possible, the recovery of this "Church," which should have been like "a city set on a hill," or "a light upon a candlestick," but has dropped, alas, into the invisibility which men ascribe to it, as if it were the necessary and normal state. Yes, it is to these that the Lord is speaking; and the first words He utters remind these, the seekers of Church visibility, of His own essential holiness and truth:"These things saith He that is holy, He that is true." How much need will they have to remember this !

Think of the Church that is scattered, and which we would so desire to see restored:what are we to do for its restoration ? Shall we proclaim to them all, that it is the will of God that His people should be together ? Shall we spread the Lord's table, free from all sectarian names and terms of communion, and fling wide open our doors, and invite all that truly love the Lord to come together? For in fact the "one loaf" upon the Table does bear witness that we are "one bread, one body"; and there is no other body that faith can own, but the "body of Christ." Why should we not then do this?

I answer :" Tell them by all means that the Lord has welcome for all His own :that is right; but tell them it is the ' Holy and True' who welcomes, and that He cannot give up His nature." How has the true Church become the invisible Church ? Has it been without sin on her part ? is it her misfortune, and not her fault ? Take the guidance of these seven epistles in the book of Revelation, and trace the descent from the loss of first love in Ephesus to the sufferance of the woman Jezebel in Thyatira, and on through dead Sardis to the present time:can we just ignore the past, and simply, as if nothing had happened, begin again ? What would it be but mere hardness of heart to say so ?

Suppose your invitation of "all Christians" accepted, and that in the place in which you give out your notice, you are able really to assemble all the members of Christ at the table of the Lord;-bring them together with their jarring views, their various states of soul, their entanglements with the world, their evil associations:-how far, do you suppose, would the Lord's table answer to the character implied in its being the table of the Lord? How far would He be indeed owned and honored in your thus coming together ? With the causes of all the scattering not searched out and judged, what would your gathering be but a defiance of the holy discipline by which the Church was scattered ? what would it be but another Babel ?

Can you think that visible unity is so dear to Christ, as that He should desire it apart from true cleansing and fellowship in the truth ?

Surely this address to Philadelphia is completely in opposition-in designed opposition-to all such thoughts. Why should it be that here we have not the Lord presenting Himself as One who "has the seven Spirits of God and the seven stars"-plenitude of spiritual power, and His people in His keeping-but as "the Holy and True"? Strange indeed it may seem that dead Sardis should be thus reminded, and not Philadelphia! But to Philadelphia such an utterance would seem as if it meant no less than the recovery of the Church by their means. To Sardis it is manifestly exhortation instead of assurance. Philadelphia, even as Philadelphia, needs rather the warning that they must not mistake, in any sanguine interpretation of present blessing, what the days are in which they live, and that they must guard against such a conception of practical unity as would set aside all the value of unity. How perfect in its place is every word of God!

Let us notice then, again, what the Lord commends. "Thou hast a little power,-hast kept my word and not denied My Name,-hast kept the word of my patience." Every one must remark these " My" 's, which continue to the end of the address. They show that the true Philadelphian clings to Christ Himself, to His word, His person, His strangership in the present, His certainty of the future. His work is to obey Christ, hold fast the truth as to Him, be waiting for Him. The work of gathering may, so to speak, look after itself, if this be done. We are to be united by the Center, and not merely or mainly by the circumference. And thus alone can there be anything that shall have fruit for God or commendation from Him who here speaks to His people.

It is easily to be seen then how the Philadelphian character may be lost by a false conception of it. " Brotherly love " is a precious thing when it is really what it purports to be; but see where the apostle, in his exhortation, puts it. "Add to your faith," he says, '' virtue ; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness ; and to godliness brotherly love." If this be the order, (and as order he gives it,) how many things are needed to precede its proper development! No doubt all these things are in the Christian in some sense at the beginning, just as petals, stamens, and other parts of the flower, are wrapped up in the bud before it opens. But there is a relation of these to one another shown in the order of appearance; and that is what is important here. No "love of brethren"-no Philadelphia-is true, save as these things are found in it. For it all, Christ must be both sap and sun; and this is what the word in Revelation emphasizes.

Philadelphian gathering is to Christ, then; and it is Christ who gathers. A common faith, a common joy, a common occupation, find their issue in that which is the outward sign of the spiritual bond that unites us. Who that knows what gathering at the Lord's table means would suppose that communion there could be other than hindered by the presence of what was not communion, any more than harmony could be increased by discord ?Of want of intelligence I am not speaking:there is no discord in the presence of a babe; but an unexercised conscience, a heart unreceptive of divine things,-which means receptive of how much else!-how must the power of the Spirit be hindered by them! The Scripture rule for times of declension is-"with those that call upon the Lord out of a pure heart" (2 Tim. 2:22); and the way to find these is not to advertise for them, but to "follow righteousness, faith, peace"; walking on the road in which they are walking.

It results, I am confident, that if we really seek the blessing of souls, we shall guard with more carefulness, not with less, the entrance into fellowship. We shall see that it be "holy and true," as He is with whom all fellowship is first of all to be. Careless reception is the cause of abundant trouble, and maybe of general decline. "Evil communications corrupt good manners." Men cannot walk together, except they are agreed. When trial comes, those that have never been firm of purpose, never, perhaps, convinced of the divine warrant for the position they have taken, scatter and flee from it with reckless haste, carrying with them, wherever they go, an evil report of what they have turned their backs upon. Such persons are, generally speaking, outside of any hope of recovery, and often develop into the bitter enemies of the truth.

We are incurring a great responsibility if we press or encourage people to take a position for which they are not ready; in which, therefore, they act without faith. It is just in principle what the apostle warns us of, the danger of leading others without an exercised conscience, to imitate a faith that is not their own. "Whatsoever is not of faith is sin." No wonder there are wrecks all along the track of a movement for which this is so constantly required, and in which so many are endeavoring to walk without it. Ought we not to remember that it is the Holy and the True that is seeking fellowship with us ? and that nothing but what answers to this character, can abide the test that will surely come ?
F. W. G.

(To be continued.)

When the children of Ammon (Judges 11:) made war against Israel, and laid claim to a portion of their inheritance, the question of the title was three hundred years old. And Jephthah, in his answer to their insolent demand for the cession of this territory, went back over the circumstances occurring three hundred years before. He does not say, " Possession is nine points of the law," but goes back to the time when Israel passed around the country of Edom and of Moab, and did not molest them; but when Sihon came out and attacked them, they fought, and were victors, the Lord giving the enemy into their hand. He shows that it was by actual conquest that they gained possession, and this by the direct help of God. True, times had changed since then, and in degenerate days, when every man did that which was right in his own eyes," the Ammonites, instead of being slaves, were apparently masters, and in a position to dictate to once victorious Israel; but to faith, which rests on the unchanging God, all is unchanged ; Ammon is the same proud foe of God, the land is still Israel's by right, and in the power that bestowed it they will keep it. " The times change, and we change with them," says the Latin proverb; but faith does not speak so; it never does.

The Jews as a nation are still under judicial blindness for their rejection of Christ-a blindness, blessed be God, that is removed the moment the sin is judged and the soul turns to the Lord. These eighteen hundred years have made no change in the moral character of that awful sin in rejecting the Lord of glory, nor in the present responsibility of those now identified with the Jews. In days to come, in the time of Jacob's trouble, the controversy will be as to " our brother Joseph," and "we were verily guilty" will be the confession of those who had not been born when the act was committed. The prophetic confessions of such scriptures as the fifty-first psalm and the fifty-third chapter of Isaiah show how real and how fresh the sense of sin in the rejection of Christ will be.

With Daniel (chap. 9:) the lapse of seventy years, and the prophecy of the return, only increases the humiliation, the heartfelt confession of sin-sin in which he had no actual part.

Is not the whole world under the heavy hand of God's government because of Adam's sin ? We are under the blight of that disobedience still, as much so as was Adam the day he fell. Thanks to infinite grace, the awful consequences have been more than removed for those who by faith are linked with the second Adam. But who would dare to say the moral character of that act had changed in the lapse of six thousand years ?

But there is no need to multiply instances. We are persuaded that all Christians will admit the truth of what we have presented. It is in the application of a principle that there is too often glaring inconsistency. Sin is sin whether committed one hour or one century ago ; its moral character does not change with age.

On the other hand, how simple and blessed is the path of recovery! '' We have sinned." The moment there is sincere confession and departure from the evil, it is forgiven-communion is restored. We all know this way. Shall we not follow it ? Does anything but pride prevent our walking in it ? Other ways may seem to afford an easier way; this is the only true one. Sweet and precious names may be invoked in other interests-the names of our Lord, of the Spirit, of love-but they cannot do away with the need of which we have been speaking. Sin remains the same, and the only way to be free from it is by judging it and departing from evil. The Lord in mercy lead His own dear people into this path of lowliness, but of blessing – preserving them from every false way!

A Qusestion asked by the Lord Jesus Himself, when on the earth, and within the hearing of many classes of people,-Pharisees, Herodians, Sadducees, disciples, and also the multitudes. What a throng surrounded Him that day, and how different the thoughts of each, and how perplexing this question must have been to most of them; and by it the thoughts of many hearts were revealed. A question never needed more than in this our day,-a question for all times, all classes, and all places; and, dear reader, I put it before you, whether a professing Christian or not, saint or sinner, "What think ye of Christ?" Strange and startling thoughts and statements are afloat, and have been for some time, concerning the peerless person of God's beloved Son – Jesus, the Lord.

It is of all importance that each should have correct and right thoughts about Him, of whom it is written, '' His name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father [Father of Eternity, Heb.], The Prince of Peace," (Isaiah 9:6), and "whose goings forth have been from of old, from everlasting," (Micah 5:2,-margin, "the days of eternity.") Let us, then, trace out, if but imperfectly, in the fear of God and with a holy reverence, some of the beauties and glories that are His, remembering as to His greatness "no man knoweth the Son but the Father." (Matt. 10:, 27.)

Of His greatness in Creation, a careful reading of Prov. 8:, 22-31, John 1:, 1-18, Col. 1:, 12-19, Heb. 1:, will leave no doubt in the believer's mind, that He was with the Father in Eternity, and that it was He by whom all things were created. Creation, then, is presented as the work of His hands, and by Him all things subsist; not only this world in which we live, but all those mighty orbs in their immensity are upheld, sustained, and cared for by Him. Well we might as we read, trace out, or even think, of His person, work, ways, or word, fall down before Him as holy men of old, and exclaim, "We are unworthy to unloose the laches of His shoes,"-a place assigned to the meanest slave. (Dan. 10:, Rev. 1:, John 1:, 27.) For soon the very earth created by Him and for Him will shine with His glory from pole to pole and from sea to sea. How careful should we be to curb every vain and unholy thought or word about One so great, so mighty in Himself and in all His ways, as Jesus Christ the Lord.

Let us now note a few of the precious foundation truths concerning His incarnation, and lowly life of love, grace, and compassion; and, as we do so, may it be with somewhat of the holy awe that would characterize the priest of old, as he entered the most holy place to take down the beautiful veil and cover the ark ere it commenced its wilderness journey. (Num. 4:5, 6, 15; 17-20.) None but priests could witness such; none but they could do such work; none but they, sanctified and anointed, could tread the sacred inclosure; they only could see the separate parts, and what passed before their eyes were but the types; and shall we who have the antitypes, "the body which is of Christ," approach with less reverence the person and glories of the Lord Jesus? God forbid; for truly, '' without controversy great is the mystery of godlinesss. God was manifest in the flesh, justified
in the spirit," &100:(i Tim. 3:, 16.) Yet it was blessedly true, "God was in Christ reconciling the world unto Himself," (2 Cor. 5:, 16,) and is yet true, "In Him dwelleth all the fullness of the Godhead bodily." (Col. 2:, 9.)

The angel announced to Mary not only the manner of His conception, but also the character of His humanity. " The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee." (Luke 1:, 35.) And to Joseph he adds, "that which is conceived in her is of the Holy Ghost. "(Matt, 1:, 20.) In these two passages we get clearly set forth the manner of His conception; and in this, Mary, of all women, appears alone, and a contrast. Of none other was this ever said, – neither Eve, nor yet of Eve's many daughters. And in this our Blessed Lord appears alone. Of none other born of woman could such language be used. Even a John, although filled with the Holy Spirit from his mother's womb, yet his conception was after the order of nature,- Elizabeth his mother, Zacharias his father. Not so Jesus. Mary was truly His mother, according to the flesh. He was "the seed of the woman," yet not the seed of man. The Holy Ghost came upon her, and that which was conceived in her was of the Holy Ghost. How important, then, is clearness on such a wondrous truth,- a truth which lies at the very foundation of our most holy faith.

Now we will look more closely at the character of His humanity; and, as before said,-and we do well to emphasize the fact,- that, as to the humanity of the Lord Jesus, He stands alone. The angel continues, by saying, '' and that holy thing which shall be born of thee shall be called the Son of God." Of no other was it ever said, "that holy thing." Adam was created in the image and likeness of God (Gen. 1:26),- sinless, innocent, also upright (Eccl. 7:29); yet it was never said of him, "that holy thing." Nay, this was reserved for Another,- even Adam's Lord.

Since the fall, of none can it be said, as to their humanity, that it was even as Adam's was, sinless, innocent. Humanity, in all born of woman after the course of nature, is sinful humanity,-and a perfect contrast to what Adam's was originally. Sinful-ness is now inherent in all, as set forth by the psalmist, "I was shapen in iniquity, and in sin did my mother conceive me." (Ps. 51:5.) It only requires time in each case to make it manifest. The tree bears fruit after its kind. But when we turn to the Lord Jesus we learn that His humanity was of another character altogether,-not, as now, humanity sinful, nor yet that of Adam before the fall,- humanity innocent only, but humanity of a new and higher character, "that holy thing." And when we speak of His humanity, let it be understood this includes His very body of flesh and blood, not simply as we who are born again derive a new life, a new nature, but His very body, "that holy thing." True, "in all things He was made like unto His brethren," "was made in the likeness of sinful flesh," "and tempted in all things like unto us," yet it must be remembered, and with a holy care, it was only like or likeness, and in this "sin apart." Apart from all such thoughts as sin being in His nature, or even the thought of His nature being susceptible to such by trial or temptation, how careful the Holy Spirit is in the word of truth in guarding the sacredness of His person, "tempted like as we,-sin apart." (Heb. 4:15, Gk.)

How blessed to view our Lord as such:truly man, yet, "sin apart;" true flesh and blood, yet, "sin apart;" true humanity, but "that holy thing."

Next, let us never confound the character of the Lord's humanity with new birth, true of all children of God, nor count them a parallel. It is true, when men are born again, they get a divine life and nature, yet their bodies remain the same, there being no change in this respect. For this change we await His return, when our bodies will be changed and suited for the new life given at new birth,- bodies of glory like unto His "body of glory." (Phil. 3:20, 21.)Yet this is all future for us, not true yet. Of Jesus only could it be said, as to His birth and His humanity, "that holy thing." Hence the manner of His conception and the character of His humanity was not a parallel with the new birth; and these facts, so clear in sacred Scripture, we cannot emphasize too firmly. To confound the Lord's humanity with Adam's originally, or his race fallen, or yet with new birth, is to miss the mark, to make a great mistake, and belittle the greatness and perfection of the blessed Lord. He will by and by have a people in the glory, redeemed and glorified in a humanity just like His own, and with Himself, far beyond what Adam's was, even as His own is far beyond Adam's, and new birth is the first step toward this glorious end, but only the first step.

He was, as to His humanity, the true "meat offering" of Lev. 2:, made of fine flour (that holy thing) mingled with oil (conceived of the Holy Spirit), – no sin, but holy, harmless, and undefiled. This is our Saviour and our Lord; and how the Holy Spirit ever delights in the pages of Holy Writ to unfold the fullness and greatness of the person and glory of Jesus, God's beloved Son, "that in all things He might have the pre-eminence," and "that all men should honor the Son even as they honor the Father."

Let us now note, for a space, that period of His life on earth from His birth until about the age of thirty. It would seem the shepherds were the first to visit the babe, as instructed by the angel of the Lord; and after they found Him, as they were told, "wrapped in swaddling clothes, and lying in a manger," they returned, glorifying and praising God for all that they had seen and heard. Truly blessed were the eyes that saw what they saw, and the ears that heard what they heard. This appears to be on the first day.

It was at an after period that the wise men from the East (Gentiles) who had seen His star, came that journey; and when they came they found Him in the house, with Mary his mother, and fell down and worshipped Him, and presented unto Him gifts of gold, frankincense, and myrrh.

Again, when but eight days old, He was circumcised, according to the law, and received His name "Jesus," as was told Joseph.

Then, if Lev. 12:2, is carefully read with Luke 2:22-39, we learn thirty-three days after His circumcision, (making forty in all from His birth,) '' when the days of the purification, according to the law of Moses, were accomplished, they brought Him to Jerusalem to present Him before the Lord, and a sacrifice was offered." At this time, Simeon, a just and devout man, guided by the Holy Spirit, came to the temple, and taking the child in his arms, said, "Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation."

Anna, also a prophetess of a great age, coming in at that instant, gave thanks likewise unto the Lord, and spake of Him to all who looked for redemption in Jerusalem.

When He is twelve years old they go up to Jerusalem again, at the feast of the passover. At this time, when in the temple, He astonished the doctors there, by "His understanding and answers," all perfect in its place. He says to Mary, "Wist ye not I must be about my Father's business ?"Yet we are told He went down with His parents to Nazareth, and was subject to them, and increased in wisdom and stature, and in favor with God and man. One verse in Mark 6:3 would lead us to believe He worked with Joseph (His reputed father) as carpenter; and no more do we know of this eighteen years of His life until He is baptized by John. Little is recorded in the first twelve, and less as to the after eighteen, except what we may gather from Lev. 6:19-23, which we believe furnishes us with a beautiful type of what that period was. It is the exceptional meat-offering of the Jewish ritual, and offered only upon the day the High Priest was anointed. In Lev. 2:we get instruction with regard to the regular and continual meat-offerings, mingled with oil and anointed with oil, which set forth the whole human life of the blessed Lord while upon earth, as conceived of the Holy Spirit and anointed at the banks of Jordan, His whole life from the manger on to the cross. This meat-offering furnished food first for God, then for the priest. God the Father found in that perfect life what gave Him joy and pleasure. Yea, every step of it was what glorified God. (John 8:29; 17:4.) We also (as priests) find in that perfect life, as recorded in the word of God, what is as meat and drink, which give the heart joy and gladness, especially that period from His anointing on to the cross, described more fully for us. But this exceptional meat-offering of Lev. 6:gives us more what that period of His human life was during His first thirty years from His birth on earth until His showing to Israel as the Anointed. This exceptional offering, if noted with care, was made with oil (not anointed); hence very clearly sets forth His life ere His anointing.

The priests did eat of the regular meat-offerings of Lev. 2:, but of this exceptional offering of Lev. 6:they ate none. This was all for Jehovah,- all was put upon the altar. '' This is the offering of Aaron and his sons, which they shall offer unto the Lord in the day he is anointed:the tenth part of an ephah of fine flour for a meat-offering perpetual; half of it in the morning and half in the evening, In a pan it shall be made with oil. And when it is baked, thou shalt bring it in, and the baked pieces of the meat offering shalt thou offer for a sweet savor unto the Lord. And the priest of his sons that is anointed in his stead shall offer it:it is a statute forever unto the Lord:it shall be wholly burnt, for every meat-offering for the priest shall be wholly burnt:it shall not be eaten." (Lev. 6:20-23.) All, all was put upon the altar, and the holy fire consumed all; "it was wholly burnt," and every part of it "a sweet savor to the Lord," or a savor of delight to Jehovah. And let us again note, this was upon the very day the high priest was anointed; and this day represents the very day the Lord Jesus was anointed by the Holy Ghost; anointed as prophet (i Kings 19:16), as priest (Lev. 8:1-12), and before the sacrifice was offered up; and as King also (i Sam. 16:12, 13). His life-work was more as prophet. When rejected by His people, we believe His first priestly work was at the cross, "to offer up Himself." (Heb. 7:26, 27.) This work being completed at the cross, He has now gone into the sanctuary with all the value of His atoning work, and abides there a priest until He appears again to Israel, to introduce the Millennium, when they shall behold Him not only as Priest but King and Priest. (Zech. 6:13.) But at Jordan, when owned by God the Father and anointed by the Holy Ghost, He was at that time both Prophet, Priest, and King. Hence this anointing of the Lord Jesus answers to the type of Lev. 6:, when as High Priest He was anointed; and how suitable that at this time such a meat-offering should be offered. At that time it was said that the whole offering was a savor of delight, '' a sweet savor" to Jehovah; as in Matt. 3:, "my beloved Son, in whom I have found all my delight." (Gk.)

Now we can understand, as we look back, why very little is given unto us,-comparatively nothing-of those thirty years before He was anointed. He (blessed be His name!) was ever '' that holy thing,"-proper material, as Lev. 6:, for the holy fire to feed upon. This holy fire was burning during the whole thirty years, from its morning to its evening, as Lev. 6:,- not the fire of God's wrath and hot displeasure, as some have strangely said, but the fire, emblem of God's holiness,-ever feeding upon a perfect object of delight; in all this Jesus appears alone. Adam's life was not this, nor yet any of Adam's race.

Of Jesus, and Jesus alone, could Lev. 6:be true. "This is my beloved Son, in whom I have found my delight" (Gk.), as in Lev. 6:"A savor of delight to Jehovah." (Heb.) Every moment of this period of thirty years was this, for God the Father. Bethlehem's manger, for a brief space, held that "savor of delight." The shepherds, and also the wise men, beheld this One-"the savor of delight." Simeon held such in his arms and gave thanks, and Anna spake of Him to all who looked for redemption in Israel. Egypt never had before nor since such an offering in her land. (Matt. 2:14.) Scribes and Pharisees, when He was but twelve years of age, beheld Him the true meat-offering in the temple, the true answer to the Lev. 6:meat-offering. And when He went down to Nazareth, and was subject to His parents, and worked as a carpenter, until the age of thirty, every moment, at every step, in every place, His whole life was for God His Father, an object of supreme delight. As we look back and think of such, we can but worship and adore. Strange that any should ever, with the few brief notices of this period in the gospels, have thought otherwise. We need to curb our thoughts and control our pen as we write of One whose glories shine so prominently from beginning to end in the pages of the Holy Scriptures. A. E. B.

(To be continued.)

Close to Thy side, my Saviour,
I'm shielded from all harm;
Beneath Thy broad wings' shelter,
I'm covered from the storm.
O, bind my wayward heart to Thee,
And bid my wandering eyes to see
The depth of all Thy love to me,
My Saviour!

Teach me that sweet dependence
Which knows not fear nor care,
But childlike rests upon
Thy breast And finds all solace there.
O, never let me from Thee stray
Into the distance, far away,
But keep me close to Thee, I pray,
My Saviour!

Only as in Thy presence,
I've power to conquer sin;
Only as Thee remembering
Can I the victory win.
O, draw this cold, dull heart to Thee,
And may its meditations be
Filled with sweet memories of Thee,
My Saviour !

And I would walk the desert
As cleaving to Thy side.
Rule in my heart, and ever
My faltering footsteps guide.
The rest which sweet obedience brings
Is his who e'en so closely clings
To Thee-he hears Thy whisperings,
My Lord, My God, My Savior !

H. McD.

CHURCH WORK. (Continued from page 55.)

Under this head we wish to say a word as to Missions, Evangelization, Sunday-Schools, Tract Distribution, &100:

These, as may be seen, are not distinctly in the Church, but rather done by members of the Church on their own responsibility,- largely, however, with the fellowship of the saints. For every faithful evangelist, whether in the home or foreign field, for every devoted Sunday-school teacher, visitor, and every tract-distributor, we would unfeignedly bless God and pray. Let us never forget this. How much they need the prayers of the Church, for their guidance and support. We need only add a few words. Would that the principles of the Church, as laid down in Scripture, were recognized by all these workers. If human machinery, human reliance, were set aside, and for them dependence upon God and subjection to His word substituted, there might be less apparent work, but oh how much more real work. We cannot refrain from warning against the unequal yoke with unbelievers in the Lord's work. The world's money is taken to convert the world; unsaved teachers are set to teach unsaved children.

Let us not be understood as criticizing the Lord's beloved and honored servants, of whatever name. We merely point out in this, the briefest way, some of the features which strike us as being evidently unscriptural. To all engaged in any work for Christ we would say, Do not forget the word of God, or the Holy Spirit. See that your seed is the incorruptible seed of the word of God, and that your methods are none but those of the Spirit of God. Distribute no tracts but those of whose scripturalness you are assured. Resort to no sensational methods to attract or divert the masses, but rather preach Christ to perishing sinners,- a full gospel, in the unction and power of the Holy Ghost. Do not seek to multiply apparent conversions, but rather leave all that to the sovereign power of the Holy Ghost, whose work alone it is. Holding up the hand, coming forward to the anxious-bench, rising for prayer,- all these and any other human methods for driving men to decision are, to say the least, most questionable, and are calculated to turn-the eye from Christ alone. Individual work with inquirers is most important, and has been blessed to countless souls. Brethren, let us awake to the work of God. The time is short.

CHURCH AMUSEMENTS.

It is in no spirit of satire that we place this subject immediately next to that of Church Work. God forbid. The theme is too solemn. The world is under judgment:Satan is blinding men's eyes while he leads them a few steps more over the brink into eternity. Hell awaits the unsaved. This earth is stained with the blood of Christ, who, when He was here, devoted every hour and moment to His Father's will. In such a world the Church must ever be a witness against the prevailing levity and indifference. How solemn, then, is it to hear men pleading for amusements – to attract the masses, to keep up the interest of the young people. The pleasure of God's people is found in the unspeakable joy of learning more of Christ. "In thy presence is fullness of joy." The craving after worldly amusements is the sure sign of an empty heart. "The full soul loatheth a honeycomb." When the heart is filled with Christ, His word and works, there is no desire for what the world calls pleasures. Not that there is to be an ascetic severity in the child of God,- far from it. "The fruit of the Spirit is love, joy." "They began to be merry." But how infinitely removed is this holy joy – this heavenly elevation of mind – from the vain levity of this poor world. Amusements in the Church do but form the taste for the fuller enjoyment of the same in the world. The Church entertainment is but the training-school for the theater. Let us hear the word of God:"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." (i John 2:15.)

CHURCH BUILDINGS.

"The first covenant had ordinances of divine service and a worldly sanctuary." (Heb. 9:9.) Solomon's temple was the fitting house for the types and shadows of the Old Testament dispensation. Christ has entered not into places made with hands, but into heaven itself; and through the rent veil has opened the way for us to enter there, by faith, and worship in the presence of God. (Heb. 9:11, 12 ; Heb. 10:19-22.) There is, then, no such thing as an earthly sanctuary now. The very thought is foreign to the genius of Christianity. Any building, then, which, by its form or furniture encourages the thought of a worldly sanctuary really misrepresents Christianity, and is a step backward to Judaism. The Church is a heavenly body, and all its testimony should be of that character. If we are pilgrims, our places of meeting should have about them nothing to contradict that fact. Simplicity should characterize them. There should be nothing to attract the attention:they should simply be convenient places of meeting, neatly kept. It is significant that we have no mention of Church buildings in the New Testament. Who ever thinks of what kind of a meeting-place the saints had at Corinth, Ephesus, or Rome ? Not infrequently the Church-meeting was in the house. (Rom. 16:5; Philem. 2.) At Troas the saints met in a room in the third story. (Acts 20:8, 9.) Paul at Ephesus made use of the school of Tyrannus, for his daily interviews with inquirers. (Acts 19:9.) As in many other things, the imitation of Rome is but too manifest in the "church architecture" of the day; and of the tendency of all this it is needless to speak. All such things are straws on the surf ace, which show the current of the stream,- the course of this world. Comment is needless on the subject of music and forms of worship in general. The spiritual mind judges as to all this.

THE MONEY QUESTION.

A glance at the reports of a Church congress, or the columns of a religious weekly, will show at once the prominence of this subject, at least in the thoughts of most persons. Turning to the New Testament, we fail to find this prominence given, though, as in all else, enough is said to guide the people of God. At Pentecost the gift of means was as liberal as the sense of the grace that had been shown. There were none that lacked:houses and lands were freely disposed of to meet the needs of the poor. (Acts 11.44,45; 4:34-37.) The effort to make this appear like the socialism of the day fails entirely when we see the unique position of the believers at Jerusalem. There were large numbers of strangers, and many poor. Needs were great and pressing; love was ardent, faith bright. But even then it was entirely voluntary, not compulsory. (Acts 5:3, 4.) The love and faith remain for all time; the conduct is left to the individual believer, though liberality is ever the mark of those who have learned of God. Community of goods is not, however, inculcated in the Scriptures, and is entirely foreign to their spirit. The rich had their duties, and the poor theirs as well, (i Tim. 6:17 ; James 1:9,10.) All able were to work that they might have to give, – not to the common purse, but to the needy. (Eph. 4:28; 2 Thess. 3:10, 12.) The needy poor (Jews) at Jerusalem were remembered and ministered to by their Gentile brethren. (Acts 11:27-30; Gal. 2:10; Rom. 15:25-27; 2 Cor., eighth and ninth chapters.) This liberality was to be shown wherever the need appeared,-even to the world, as ability was given. (Rom. 12:13 ; Gal. 6:10.) But it can be easily seen that these scriptures do not cover all the cases which seem at the present day to call for the expenditure of money.

That the object of many of these calls is proper and necessary we have no question. The Lord's servants are to be supported while they work for Him at home and abroad; necessary expenses in the securing of meeting-places have to be met; the poor have to be cared for; Bibles and tracts to be printed and circulated. But while allowing fully for all this, we are compelled to say that money occupies a very different place in the hearts of God's people than it did in the days of Paul. Now it would almost seem that the world is to be evangelized by money. Mission reports are often a column of receipts and expenditures. The problem of carrying the gospel to the heathen seems to be largely a financial one.

Far be it from us to despise the devotedness and zeal of many earnest souls; but we cannot hesitate to point out these signs of the times. Costly and gorgeous buildings for meeting-places are erected, which call for immense sums of money; large salaries are paid to brilliant and attractive preachers, who are employed in much the same way as persons engaged in secular work; unconverted singers are hired to furnish attractive music that will draw the crowd and please. To meet all these expenses there is the constant appeal for money. The unconverted are encouraged to contribute; all sorts of amusements are devised to raise money:and thus the Church, the chaste virgin espoused to Christ, is linked with the world. What wonder, then, that in this rush after money the Holy Ghost is ignored, the word of God neglected and disobeyed? "Be ye not unequally yoked together with unbelievers." Brethren, the last and least thing God needs for the carrying on of His work is money. Devoted hearts,- consecrated, instructed men of God, who, with His word in their lands, will carry His gospel everywhere,- every member of the body of Christ, in his or her place, filled and constrained by His love, doing their appointed work,- these He needs and longs for; but money cannot regenerate souls or build up saints. Why, then, make so much of money?

God's servants need to live, and it is His ordinance that they who preach the gospel should live of the gospel. "Let him that is taught in the word communicate to him that teacheth in all good things." (Gal. 6:6.) "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" (i Cor. 9:7-15.) These and other scriptures show that the servant of the Lord is to be ministered to by those who have received the Word at his hands, and by other Christians. From the unsaved they were to take nothing. (See 3 John 5-8.) Think of the incongruity, to say the least, in preaching to a company of unsaved persons, telling them of God's gift, beseeching them to accept it, assuring them they can give nothing to God till they receive Christ,- that they are enemies to God,- and then taking up a collection! Does it not make the ungodly scoff? Does it not belie the solemn truth that has been preached ?

But to return. While the servant of God is to share in the temporal things of the saints, there is not a hint of a bargain between them. To fix a salary is to degrade the whole service, and to make the laborer not a servant of Christ, but of man. He is to look to the Lord who has employed him for support,- not to his brethren. Deep may be the exercises through which he may pass to learn to trust his blessed Master, but precious and real are the results. He is free from all that he may the better serve all; and his ministry has none of the savor of a bargain, the work of a hireling, but the freshness and spontaneity of love. While the ministrations of the saints are given not grudgingly, as under compulsion, but in the sweet constraint of love, and unto Christ.

While the servant looks to his Lord for support, the Lord looks to His people to be the channels of that supply which is as unfailing as His love and care. From the form of the expression it is evidently expected that the Lord's servant should live in the same comfort that is enjoyed by those among whom he ministers. The Lord would not have His saints burdened beyond their means that His servants may be in affluence; nor would He have their appearance or circumstances to be a reproach at once to Himself and His people.

Very few and simple are the directions as to all this. "On the first day of the week let every one of you lay by him in store as God hath prospered him." (i Cor. 16:2.) At the time when Christ and His love appeal to his heart, each one was to set apart an amount proportionate to his earnings – and this was to be used for the Lord, as He might direct, – for the poor (as in that immediate case), for the Lord's servants laboring at home or abroad, or for whatever might call for such help. It was to be given "not grudgingly, or of necessity, for God loveth a cheerful giver," (2 Cor. 9:7), as He, blessed be His name, is. Besides this, all are at all times stewards of God's things, and are to minister them under His eye and for Him.

As to money for buildings, the Church is not an earthly corporation, and needs not to own houses and lands in this world. At any rate, a simple and suitable building, of moderate rent or price, would at once relieve the saints of a burden and be a testimony to our strangership here. But we will say no more on this matter:our apology for speaking of it at all must be the need of scriptural instruction on the subject. '' God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:being enriched in everything to all bountifulness, which causeth through us thanksgiving to God. Thanks be unto God for His unspeakable gift." (2 Cor. 9:8-15.)

(To be continued.)

Joy is that which is primary; toil, danger, and sorrow, are only subservient.

"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."-Eph. 4:30.

There is often much confusion in the minds of Christians with respect to the Spirit's guiding; not only in individual walk, but in meetings. Let us, then, look into the Word together as to the divine fact. And first, as to the personality of the Holy Ghost.

Are we-are you, beloved-in the faith as to this :that the Holy Spirit is God in power, not an influence ; but a person as real as we ourselves are persons ? And are we consciously in the faith as to His dwelling in us individually ? Now this must be the starting-point. We are not prepared to take a step together in our proposed investigation until we can answer these questions promptly, cheerfully, conscientiously, in the affirmative. "God is a Spirit" (John 4:24). "When he, the Spirit of truth, is come"-"HE shall glorify Me" – "HE shall not speak of himself"-"HE shall guide you into all truth"-"he shall be in you"-"HE shall teach you" (John 14:16, 17, and 26, and John 16:13-15). Here is personality-indwelling, guiding, teaching. And the apostle says," Now if any man have not the Spirit of Christ, he is none of His" (Rom. 8:9). Here we get the two sides of the question." But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His."The human side is called " the flesh."The divine side is called " the Spirit; " and it is not the physical organism, the members of the body, but the active principle of self-will and hist in man, called ''the carnal mind."

Let us read from the seventh verse:-"Because the carnal mind is enmity against God [margin, the minding of the flesh], is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God"-governed and controlled by the principle of self-will and lust. Thus saith the Lord by the prophet:"I will dwell in them, and walk in them, and I will be their God, and they shall be my people " (2 Cor. 6:16).This is the divine fact which constitutes Christianity. "What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own ?For ye are bought with a price :therefore glorify God in your body, and in your spirit, which are God's" (i Cor. 6:19).

It is a divine fact, then, that the Holy Ghost, God the Spirit, dwells in every child of God. " Because ye are sons [children], God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father " (Gal. 4:6).

The practical realization and the blessed experiences flowing out from this divine fact are quite another thing, and dependent upon faith; and faith is dependent upon intimacy of communion and fellowship with God; and communion is dependent upon prayer, confession, and self-judgment. Let us take up these points in their reverse order.

Self-judgment is really genuine repentance. It is that "godly sorrow which worketh repentance to salvation not to be repented of" (2 Cor. 7:10). It is to meet God about ourselves and our sins, in the light of His holiness ; and to take sides with God against ourselves in everything in us, of us, and about us, in word, thought, and deed, which is unlike to Christ.
And the difference between consecration and self-judgment is this :that consecration is a sort of piling up of all our good things before God; while self-judgment is casting off all the best, as well as the worst, as filthy rags, at His feet-"all our righteousnesses are as filthy rags" (Isa. 64:6). "All our righteousnesses." What are our righteousnesses? Are they not our best things? "But what things were gain to me, those I counted loss for Christ" (Phil. 3:7, 8). And beloved, Paul was not out of communion when he gives us the basis, or ground, of his self-judgment; but it was the blessed result of having met "the God of glory," "the man Christ Jesus," not only to see that all his sin and badness was judged in His cross, but also that all his goodness was judged also in the light of His holiness. The thief in the twenty-third of Luke confesses the just judgment of God upon his badness. Paul confesses the just judgment of God upon his goodness. And this is confession not only before God but before men, and the basis of a proper self-judgment, and the true ground-work of a spirit of prayer. And with this we have the "continuing instant in prayer," and "praying without ceasing," because there will be always the deep and abiding sense of need which is a continual prayer and the true spirit of dependence, which is to "pray without ceasing." And if this be not the true spirit and atmosphere of our hearts, we shall not be profited by looking further into His word.

Standing, then, in the faith of these divine facts, we are prepared for the next step, which will be, first of all, to give Christ His right place. "No man speaking by the Spirit of God calleth Jesus accursed:and no one can say that Jesus is Lord, but by the Holy Ghost" (i Cor. 12:3).

This presents the vital distinction between fleshly intelligence and spiritual intelligence, fleshly discernment and spiritual discernment, fleshly wisdom and spiritual understanding. The one-fleshly-can own, or acknowledge, His titles ; and the devils can do that:but it is only by the indwelling Holy Ghost that any can give Him His proper place. For when He is properly enthroned in the heart, He will be properly recognized as enthroned in the heavens, where God has set Him. And only in the measure that He is enthroned in the heart, as Lord of all, will He be confessed by us. " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead" (Rom. 10:9). You see, it is owning Him as Lord, and giving Him His proper place as exalted to be "both Lord and Christ" (Acts 2:36).

"And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father " (Phil, 2:ii). And it is in this that the theology of the present day is so sadly deficient. Men have come to have so much confidence in themselves, that they have but little confidence in God, and less confidence in the revelation which He has made of Himself in Jesus Christ. The sin question is ignored, and the blood of His cross is counted as an unholy thing; and doctrines dishonoring to Christ creep forth from many of the renowned universities of the land. I do not need to name them; they are legion. But it may be asked, What is the test ?How shall we who are ignorant and unlearned detect these evil doctrines ?How did Peter, John, and Paul ?By the indwelling Spirit. Is that all ?No ;for we have seen already that the indwelling Spirit is one thing ; the practical realization and the blessed experiences which flow out, are quite another; and these are the result of intimacy of communion, practical walking with God, and the spirit ungrieved. And it is the Spirit ungrieved who gives us "the mind of Christ," and, through the Word, God's thoughts about all these things. So that if we are in the Spirit as to practical walk, we are never at a loss as to that which is of "the flesh" and that which is of the Spirit, and Christ will always have His right place, as there can be no genuine faith in God apart from that which gives Christ the supreme place. From this standpoint, we see that the reason why so many are being led astray by the evil doctrines of "Christian Science," "Annihilation," and "Future Probation," is, that they know nothing of a practical walk with God, and have never given the Lord Jesus His right place. C. E. H.

(To be continued.)

In the Gospel of Luke the Lord is represented several times as engaged in prayer, a circumstance in exquisite keeping, surely, with the intention of the Gospel-which is to present Him to the gaze of adoring hearts as the Son of Man, perfect in His dependence upon God-and one fraught with deep significance to us. In this, as in all things else, He has left us an example that we should follow in His steps.

In the perfect dependence of the Lord we do not see that lifeless, impassive spirit which some affect, who profess to be so dependent as to be independent of times and seasons for prayer. Oh, no! And if it was His practice to withdraw for prayer, should it not also be ours?

In the midst of His work, and the height of His fame, Jesus retired to pray. There went "a fame abroad of Him; and great multitudes came together to hear, and to be healed by Him of their infirmities. And He withdrew Himself into the wilderness and prayed." (Luke 5:15, 16.)

There must be this withdrawing of ourselves frequently into the sole company of God, if we are to do His work, and if we are to know Him at all as friend knows friend. Yet how disinclined the heart often is to it. How seldom are we really face to face, as it were, alone with God, unless forced into His presence to obtain some mercy, some needed boon! But for Jesus to withdraw Himself into the wilderness to pray, was for love to delight in the sole companionship of its object. "I am not alone, for the Father is with Me."

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 160.)

The Lord now takes up the necessary principle of law, to contrast it with that non-resistance of evil which He enjoins upon His disciples. The righteousness of the law, of course, remains righteousness, but it does not require of any that they should exact for personal wrongs. There is no supposition, on the other hand, of the abrogation of law or of its penalties. The government of the world is not in question, but the path of disciples in it. Where they are bound by the law, they are bound, and have no privileges; they are bound, too, to sustain it in its general working, as ordained of God, for good. Within these limits there is still abundant room for such practice as is here enjoined. We may turn the left cheek to him that smites the left, or let the man that sues us have the cloak, as well as the coat he has fraudulently gained :for that is clearly within our rights. If the cause were that of another, we should have no rights of this kind, nor to aid men generally in escape from justice, or in slighting it. The Lord could never lay down a general rule that His people should allow lawlessness or identify themselves with indifference to the rights of others. He speaks only of what is personal to one's self,-"smite thee," "sue thee" "compel thee:" and here the law itself would recognize your liberty.

His disciples are not only to yield, but to show readiness, at least, to do more. They are not to be overcome of evil, but to overcome it with good. They are under a higher than any earthly government, which will take abundant care of them, and are free from advocating their own cause or taking arms in their own defense. And they are partakers of such royal bounty that they are to be themselves bountiful. "Give to him that asketh thee, and from him that would borrow of thee, turn not thou away."

All this needs wisdom in following out, that it may answer to its end:-that God may be honored in it, and men be blessed. It must not be allowed to degenerate into a moral laxity which may counterfeit it, but thus be its opposite. True love alone will find here the way, but will certainly find it,-clear sighted, as all true love is. To this, therefore, the Lord now goes on.

Men understand, at least, that they ought to love their neighbor; but their qualifications narrow even their idea of such a duty, while they have invented a duty of hate which no law-giver, perhaps, would dare inscribe upon his tables, but to which, nevertheless, there is given a too ready and practical obedience. "Thou shalt love thy neighbor, and hate thine enemy" is what he would justify to his conscience, as he approves it in his heart. But the law has no other word but "neighbor" here, and no other duty but to love him :and the Lord specifically puts even one's enemies into this class. "But I say unto you, Love your enemies:"not even, "do them good" merely, though that might seem much, but love them. Hard work, indeed, and impossible, save in the light of a greater love :for every day that the sun shines, or the rain falls upon this evil world, which has turned away from God, such love is demonstrated, leading men to repentance. God blesses those who curse Him, does good to those who hate Him,-sets us the sweetest and most wonderful example of infinite compassion, which He who was Speaker here has filled out to the full by taking His place among those despitefully used and persecuted, and pouring out not only His heart, but His heart's blood for His persecutors. Thus that which might seem impossible even with God, is in God become Man made actual.

When the Lord spoke, this last word had not yet been uttered; but He was there who was to utter it, the Son of the Father, and opening to men the way into divine relationship, which He encourages His disciples to apprehend and realize in a way unknown till now. "That ye may be the children of your Father which is in heaven," implies acceptance of this wondrous place in such a way as to let it be manifest, in the character displayed. And how responsible are they to whom such grace is given! To live in it is to acquire power for it.

They must not, then, with this high place, accept the moral code that would suit even those typical sinners the publicans-those instruments of Roman greed and oppression. For these even were capable of returning love for love. For those whose Father is in heaven, nothing but perfection can be permitted as the standard,-His own moral perfection. "Be ye therefore perfect, even as your Father which is in heaven is perfect," is supreme, flawless perfection. And nothing else would do as a standard. The moment we admit evil into this, that evil has become part of the standard, and God is made to go with the thing He hates.

We must, however, distinguish between the having perfection before us,-condemning ourselves for whatever is not that, and honestly pressing after it, -and the self-flattery that can assert, "we have attained." It is in fact because perfection is before us, that we cannot say so. Will any one indeed venture to say he is morally perfect as God is ? The highest pretensions must surely shrink a little from making such a claim. Yet here is the pattern:we are to be "imitators of God, as dear children" (Eph. 5:i, Gk.), aspiring after that which will always be beyond us, and which, as being so, will always work in us self-abasement and humiliation, instead of self-complacency.

This, then, is to be the aim; and, while it is owned that we fall short, let us remember that the very falling short implies an aim:if we do not aim, we cannot fall short; if we only aim at something lower, the standard is given up; we are then doing our own wills, and not God's.

Let us remember also that there are two kinds of perfection, which it is important to distinguish from one another :perfection in degree, something that cannot be exceeded; and perfection, as wholeness, entireness. We say of a wheel, it is perfect, because it has all its parts, while, as to its workmanship, it may be very imperfect. Now the child of God may be feeble, and is; but as a partaker of eternal life, he should not be maimed. In God, love and light belong together:no one of these, apart from the other, could represent His nature. Love without righteousness would not be divine love. Righteousness without love would not be divine righteousness. So love, too, just to those who love us, may (as the Lord tells us) be a publican's love, not God's:it is not a feeble likeness, but a distortion, a misrepresentation. Where the new nature is, there the moral character of God is found,-infantile, perhaps, as to development, and yet in it the Father's image shines. "Love," then, "your enemies," says the Lord, "that ye may be the children of your Father which is in heaven."

This closes the second part of the sermon on the mount with the seal of divine perfection. The greater prophet than Moses speaks in it, with a brighter glory in His face than Moses's face could show. F. W. G. (To be continued.) F. W. G.

The house the Lord enters is Martha's. The Spirit of God tells us this as being characteristic of Martha; and into her house, with all readiness of heart, she receives the Lord, and prepares for Him the very best provision it had. His labors and fatigue called for this. Martha well knew that His ways abroad were the ways of the good Samaritan, who would go on foot that others might ride, and she loves Him too well not to observe and provide for His weariness.

But Mary had no house for Him. She was, in spirit, a stranger like Himself; but she opens a sanctuary for Him, and seats Him there,-the Lord of her humble temple. She takes her place at His feet, and hears His words. She knows, as well as Martha, that He was wearied; but she knows also that there was a fullness in Him that could afford to be more wearied still. Her ear and her heart, therefore, still use Him, instead of her hand or her foot ministering to Him. And in these things lay the difference between the sisters. Martha's eye saw His weariness, and would give to Him; Mary's faith apprehended His fullness underneath His weariness, and would draw from Him.

Agony of agony !
Listen to that awful cry
Piercing through mysterious night
When cloudless sun gives out no light!
Hark! It beats 'gainst black-brass sky-"
Eli lama sabachthani! "

Agony of agony !
What the pain of Calvary ?
Not the mocking taunt nor blow,
Not the thorn that tears the brow,
Not the great indignity
Of sinners striking Deity.
Not the rods that furrows plowed,
Not the ribald soldier crowd,
Blinding first, then even hitting-
The vilest on His features spitting-
(Jew as well as Gentile spitting)
On that Face so greatly scarred,
Soon by deeper sorrow marred.
"T 'was not these that forced the cry,
" Eli lama sabachthani ! "

Agony of agony !
What the pain of Calvary ?
Never moan nor grief-fraught wail
Followed the nerve-tearing nail-
True He speaks-He is but pleading-
For His slayers interceding.
Meekest Lamb to slaughter come !
Sheep before her shearers dumb !

'Tis not shame His Spirit grieves
As He hangs betwixt the thieves;
Not the gibe of passer-by,
Nor more cruel priests that cry,
" Saviour He of others !Save
Himself He cannot from the grave."

Even not the cruel smart
Added to that gentle Heart,
When He with true human pain
Looked for pity-looked in vain.
It needed deeper agony
E'en than these to wake the cry,
" Eli lama sabachthani."

Agony of agony!
This the pain of Calvary-
Bow, my soul, in solemn awe,
From thy foot the sandal draw.
This is truly holy ground,
Here is mystery profound.
Few thy words-but let thy thought
Be with deep emotion fraught:
Tremble whilst Truth speaks to Guilt,
Telling why that blood was spilt;
Weep e'er whilst sweet Mercy's voice
Bids thy broken heart rejoice;
Praise whilst Love and Truth unite
To flood thy heart with heavenly light,-
Trembling, weeping, praising, learn-
(Let it in thy spirit burn)
Thy sins, thyself, hast caused that cry-
"Eli lama sabachthani! "

[Pause-nor shame if 'scape a sigh,
Or a tear thine eye bedews
Melting soul, and brimming eye,
Fit the scene on which ye muse.
Sighing here speaks not of grief ;
Gentle tears are love's relief.

Yea, for since I've learnt my part-
In that solemn scene I ponder
Memories of a broken heart
Tenderly must linger yonder,
Whilst, to make such visions clear,
No lens like a contrite tear.]

But e'en whilst the city's walls
Those sad echoes back are flinging,
Golden sunlight once more falls ;
And the birds resume their singing.
That dread storm is past forever,-
Past! to be repeated-never !

List !His voice again is heard
In the calm of Conqueror, sending
Forth His spirit with a word,
To His Father all commending;-
Speaks, but with no breath of sighing-
Dies, but with no sign of dying !

Thus He's numbered with the dead,
For by man no bone is broken.
God alone may bruise this "Bread"-
Man may loose love's mightiest token-
One last blow-the soldier's spear
Fills our cup with " Wine to cheer."

Nevermore shall unbelief
Put its cruel mark upon Him;
Nevermore shall pain or grief
Leave their scarring traces on Him.
Henceforth love alone shall pour
On His feet her richest store.

Sing, ye angels ! ye whose eyes
Long to scan redemption's story :
See your own Creator rise,
But now robed in other glory-
Hail your Lord your God again
"As a Lamb that hath been slain ! "

Sing ye saints, who know the bliss
Of the word, " thou art forgiven"-
Know the rapture of God's kiss;
Be ye not out praised by heaven !
Which, think ye, should love Him most,
Sinners saved, or angel host ?

"Sing, my soul! " each saved one cries,
As we sit around His table,
" Mine the song whose note should rise
High o'er all. If I were able,
Saint and angel I'd outvie,
None can owe so much as I.

'' Though my fullest song is faint-
Though my fire's but smoldering ember-
Though my praise oft turns to 'plaint-
Lord, I can at least 'remember.'
This I do as now we sup,
Break the bread and drink the cup."
"NON SUM"

Through earth's deepening gloom and darkness
Shines for us a cheering ray,
And it makes the longing greater
For His bright appearing day.

Long the heavens have now retained Him;
Strain we oft our wistful eyes:
"Hope deferred" makes sick hearts weary,
Till our sun's glad beams arise.

Blessed hope!-the dawn is nearing
Of that cloudless morning's light,
When together, gathered round Him,
We shall bear His image bright.

Sigh we for our absent bridegroom ;
Scattered Israel needs their king;
Groans indeed the whole creation
For the long-predicted spring.

Not my own, my blessed Master,
Thine was all the awful cost.
All the sorrow, shame, and suffering,
Thou didst bear for me, the lost.
Yea, but for Thy cross, my Savior,
Sad indeed had been my lot;
Love for me made Thee the Sufferer,
Yet, for all, I loved Thee not.

" Thou hast measured all the distance "
'Tween me and a righteous God,-
Put away my sin forever
By Jehovah's awful rod:-
Rod of wrath, that must have fallen,
But for Thee, upon my head.
Love beyond all human measure
Put Thee, Savior, in my stead.

Blessed Name! than all names sweeter;
Precious love! than all more dear.
I would guard Thy Name, Lord Jesus,
With a holy, jealous fear.
Let Thy precious word, which guardeth
E'er that Name with jealous care,
Lead, and by its holy guiding
Keep my feet from every snare.

Never let my hand be given
Where the least suspicion lurks;
For I know, in these days, Satan
Under fairest guises works.
Not my own, my blessed Master,
I may never choose my way;
I am Thine, I love to own it,-
Love Thy leading, day by day.

Weak, defenseless, how dependent
On Thine arm of love and strength!
For through sorrow, storm, and trial,
Thou wilt bring me home at length.
Thou my strength and my Redeemer,
All my joy and comfort be;
Let my words and meditations
Be acceptable to Thee.

And while still the path is narrowing,
Evil pressing every side,
Let me walk with fear and trembling
While I in Thy love abide.
Soon Thou'lt come, and then, retracing
All the sorrow, it will seem,
For the joy that I behold Thee,
But the passing of a dream.

Courage then, beloved brethren ;
Only just "a little while "
Here His holy Name to honor,
Then, His all-approving smile.
Little strength indeed is ours,
But His tried and trusted word
We'll hold fast the while we're waiting
For the coming of our Lord.

Let us hold fast all He's given,
Yet the wreck and ruin own;
Let us overcome amidst it,
Lest we, faltering, lose our crown ;
Hold a little longer, surely,
Break of day is at the door,
Our deliverance is nearing,
Then the warfare will be o'er.

In the joy of His own presence
We'll rehearse the journey here,
See how grace did gild the pathway
And His love each bitter tear,-
See how, e'er, His hand was ready
When the way was rough or steep,-
How, though we but little knew it,
He from dangers oft did keep.

Patience, then, a little longer;
Wait, and sing thy midnight song;
He is waiting, too, remember;
He'll not keep us very long.
Let us fix our eyes on Jesus,
Let Him be our strength and joy,
And the way can not be weary
If His praise our hearts employ. H. McD.

The link of life binds each believer to our risen Lord. Were there but one Christian in all the world, the precious truths of a full and eternal salvation would be his.

The link of individual communion also holds each believer walking humbly, in practical fellowship with "the Father, and His Son Jesus Christ." Did all but one grow cold and worldly, the sweet privilege of walking and talking with God would still be his in all its fullness, though of course there would be sadness because of the state of the rest.

But when we speak of the Church we do not think merely of individuals, but of the whole body of Christ. Individual salvation and individual communion there must be, but the Church brings in thoughts of responsibility as well as of privilege.

These privileges and their accompanying responsibilities are unfolded to us in the Word of God. The Church is the Body of Christ, He the Head. It is indwelt by the Holy Spirit. It is therefore one. By the Spirit we are not only members of Christ, but members of one another. The unity of the Body is to be practically manifested by keeping the unity of the Spirit. The Church is one. But this means one not only in life, but in organism, possession of gifts, testimony, and discipline.

We cannot, if we would, shirk these responsibilities. We cannot go on as individuals, nor even as local assemblies. We are responsible to hold the truth, and seek to exhibit it, of the One Body and the One Spirit. May our God keep us from attempting any other path as seeming more easy.

Question. 8. What is the spiritual significance of the towel wherewith our Lord girded Himself? (John 13:4, 5.) A. E. C.

Answer. The symbolic teaching of John 13:is exceedingly profitable and interesting. Briefly, we may say our Lord was teaching us that if we are to enjoy communion with Himself it must be with cleansed feet; that is, a walk which has been corrected by His word. Each part of this act is, without doubt, significant:the water typifies the Word (Eph. 5:26) ; the washing is distinguished from that of new birth, and is only that of the feet. In like manner, the towel is doubtless significant. We see first, that He is girded with it. That is the servant's attitude; secondly, He uses for them that with which He is girded, He simply applies to them the humility which characterizes Him; thirdly, the material of which the towel was made is significant; it was a linen towel (J. N. D.'s version)-the righteousnesses of the saints. It was His own holy life that enabled Him to approach His erring disciples and apply the Word to them. And, as He tells us, we should also wash one another's feet. But to do this, we must imitate Him. We must be girded, clothed with humility ; we must use the word, and we must have the towel of practical righteousness. Lastly, we see the manner of applying the towel. The water cleansed, the towel dried. This no doubt answers to the healing, soothing, comforting action of our Lord by which He assures us that " as many as I love I rebuke and chasten." It is His restoring action. His word shows us our faults, and when these are confessed, He most graciously confirms us in the assurance of His love. So let it be with us:when the water has done its work, let the towel be applied, assuring our erring brother of our love to Him, and of the Lord's restoring grace. " So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such an one should be swallowed up with overmuch sorrow. Wherefore, I beseech you that ye would confirm your love toward him." (2 Cor. 2:7, 8.)

Ques. 9.-" But though the city was seen to come down from heaven (Rev. 21:10), it is not here said to come down to the earth so as to be with men, as it does (21:1, 3) when the new heaven and earth are come." (" Lectures on Revelation." W. K.) Does, then, Rev. 21:1, 3 imply that the tabernacle of God comes down to the earth in the eternal state ?-"The tabernacle of God is with men." The "men" are evidently inhabitants of the earth transferred from the "first earth" to the " new earth," at the close of the millennium; that is, at the close of time; and "the tabernacle of God" is the heavenly saints. Is it then the teaching of Scripture that the saints who go to heaven are to be brought back to earth as their final and eternal abode ? The heavenly Jerusalem seems to come down from heaven at the beginning of the Millennium (21:10), and again at the establishment of the new heaven and new earth; and in neither case it is said to come to the earth. It clearly does not in the millennial state; for day and night continue on earth. "While the earth remaineth . . . day and night shall not cease " (Gen. 8:22) ; and a temple exists (Ezekiel) ; whereas in the New Jerusalem there is no night and no temple during this same period (21:22-25), though kings and nations exist on earth, and there is need of healing of the nations (22:2). That is, the heavenly Jerusalem comes close to the earth, but is clearly, by its condition, distinct from the earth in this millennial period. Christians (for example) who are on earth now, during the Lord's rejection, will reign with Him in heavenly glory then; while Israel, restored at last to "the country their fathers possessed (Jere. 30:), and the Gentiles blessed with them (Gen. 12:3), will walk in the light of this heavenly city-this "glory of God." Thus far there is a clear distinction between the heavenly and the earthly state; but in 21:1-3, describing the eternal state, what are we to understand by " the tabernacle of God is with men " ? Do you understand it to imply (as W. K. does) that the city comes to the earth ? and, if so, is the new earth the final abode of the heavenly saints ? Then, of course, arises the question, Is not this a contradiction of the teaching throughout the New Testament elsewhere ? Such as, "the hope that is laid up for you in heaven" (Col. 1:) ; "to an inheritance . . . that fadeth not away, reserved in heaven for you" (1 Pet. 1:4); "great is your reward in heaven." (Matt. 5:12.) If the tabernacle of God comes to the earth, will God make the earth His dwelling-place ? What distinct doctrine is taught or held among us as to this subject, " Heaven is our home ?" Is it heaven, or earth ?

Ans.-In addition to the Scriptures given in the question, proving that we are eternally a heavenly, not an earthly people, we might call attention to the following:" In My Father's house are many mansions. I go to prepare a place for you." (John 14:2, 3.) "Our citizenship is in heaven." (Phil. 3:20.) "The hope laid up for you in heaven." (Col. 1:5.) "And so shall we ever be with the Lord." All these and other scriptures teach where our eternal home is. It is in heaven, where Christ is, where the Father is.

Regarding the expression, " The tabernacle of God is with men," it does not necessarily imply that it was upon earth, simply in close association with it. And His dwelling with them would imply the same-the close and divine intimacy then only possible. The Scriptures given compel this view-they do not obliterate the eternal distinction between heaven and earth, but emphasize it. The Church and the heavenly saints will be forever distinct from Israel and the nations who are eternally blessed upon the earth.

"I being in the way, the Lord led me."-Gen. 24:27.

If Abraham offering up Isaac suggests to us the Father giving the Son, we are naturally led to find in Jacob, as some one has suggested, the agency in some way, in this scene, of the Holy Spirit. it must be, of course, the Spirit ever in us, and exercising us, through all our failures and wanderings. Who would have thought of Jacob's life suggesting to us the agency of the Spirit ? yet how clearly it does! for as Jacob's life was in the far country, but the end in blessing at last, so the Spirit in the believer, in the Church, with us forever, has been checking, humbling, breaking down, and lighting up, these eighteen hundred years, and will lead home at ast to eternal rest.

All this history of Jacob's life, until his return to he land, occurs in the latter days of Isaac.

If we compare these latter days of Isaac with the latter days of Abraham, we shall find in those of Abraham a brief history that compares, but contrasts, with that of Jacob in an interesting and instructive way, evidently so placed of God to strike our attention. I refer to the twenty-fourth of Genesis, to the brief history of Abraham's servant-the Spirit in type-sent to the same far country to bring home the bride for the son. Here we have, in beautiful contrast-no failure and no wandering-and yet a history that takes us over the same track as that of Jacob. How great the difference! In the one, we have the perfect action of the Spirit; in the other, the human failures that are reflected to-day in the history of the Church, mingled with the recoveries and leadings on by the same Spirit.

How richly are we furnished then by our God in His word!-a history that shows how we might do, and the perfection of the Spirit's guidance ; and again, a history that warns us, and yet assures us, or happily reminds us, how the Spirit of God is ever with us through all our failures.

Moreover, the history of Abraham's servant is set in a framework of Abraham's latter days; and the history of Jacob in a framework of Isaac's latter days, in such a way as to tell us very distinctly that we are invited to note the parallel, as already referred to. In Abraham's case the servant's history comes in between Abraham's victory over mere natural affection in offering up Isaac, and the end of his days, when his two sons bury him. In Isaac's case the history of Jacob comes in between Isaac's failure to overcome mere natural affection and self-indulgence in desiring to put Esau first, and the end of his days, when also his two sons unite in burying him. So Abraham showed his energy, and held the reins of government, to the end ; he directed his faithful servant, in sending for Isaac's bride, with emphasis and particularity; and finally he gave gifts to, and sent away from Isaac, the sons of the concubines. Nothing was left to haphazard, or to be corrected by God's overruling mercy afterward. In such a framework is set the beautiful picture of the faithful servant's obedience to him that sent him.

But what precedes Jacob's history is Isaac's failure to govern himself or his house. The reins drop from his hands; Rebecca's energy directs Jacob in his fraud and arranges his flight; and though Isaac's life is prolonged until Jacob's return from his long wanderings, nothing more is said about him until the mention of his death and burial. Abraham dies at 175, and is buried by Isaac and Ishmael; and Isaac dies at 180, and is buried by Esau and Jacob. Isaac, whose eyes were dim long before, has to live on and on a generation or more, to witness the working out of what his self-indulgence had set in motion-but to see God's overruling hand in unfailing mercy.

Note, in contrast with Jacob's fugitive life and self-' seeking, the happy path of Abraham's faithful serv-ant. He goes forth having taken care to know the mind of his master-he goes forth an honored servant intent on serving his master-he is aware that he is sent on important business, counting on guidance from above, and is aware that he carries a message bringing rich blessing and joy to the recipient. Where Jacob is carried on by circumstances, and delivered again and again by providential dealing of God, the faithful servant, consciously obedient and counting on guidance, beholds the way opening before him, and is filled with joy. "And the man bowed down his head and worshiped the Lord ; and he said, Blessed be the Lord God of my master Abraham. . . . I being in the way, the Lord led me to the house of my master's brethren." (Gen. 24:26.) So when he leaves with Rebecca, he leaves not by stealth, as Jacob did, but openly, with the consent of all, under the sure hand of God, and pursues his journey, with no hindrance, to the end. May we be consciously doers of the Lord's will, knowing the joy of that word, " I being in the way, the Lord led me" !

In Abraham's servant, then, we have the unhindered leading of the Spirit; in Jacob, the patient
dealing of God, by the Spirit, with us in all our wanderings, to the journey's end.

May we note both the goodness and severity of God! May the heart be won by His patient grace and long-suffering! God is for us. "Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of His good pleasure." E. S. L.

PROPHECY. 1 Cor. 14:1-6; Num. 11:24-29.

This structure of this part of Corinthians is very beautiful and perfect. From the first to the tenth chapters we are given the fencing off of the Church from the world. The subject of Corinthians is the Church from the world. Corinth was the notorious type of the world, and the Church is here, first of all, fenced off from those influences which were already beginning to make themselves felt in it.

He begins with the wisdom of the world which was gotten at the fall, and which man loves and values so much. This is met by the preaching of Christ crucified. After this he looks at another form of evil which characterizes it – the lusts of the flesh. This is taken, up, from chapter 5:, and instruction given as to dealing with this form of sin.

Next he goes on to association with evil, and shows they cannot have fellowship with evil practices:"Ye cannot drink of the cup of the Lord and the cup of devils." (chap. 10:)

Beloved brethren, how necessary to us all this is. Try to keep a garden without a fence to keep out those destructive beasts that prowl around, and what sort of a garden would you have ?

Now we go inside the fence, in chapter 11:, to see what the Lord's garden is,- to see what the Church is to Him and to us. First, everything is put in its place inside, in relation to the man and the woman. Their creation place is emphasized as still to be maintained in the church, and, of course, with Christ head of all. Then we find the Lord's people gathered at the Lord's table, on the ground of the wonderful work He has accomplished for them,- to remember Him they are gathered to Him thus. Then, and not before, Christ having His place, we learn (chapter 12:) that believers are members of Christ's body, and members one of another; and this implying the ministry of each to each, as with the members of the natural body.

In the thirteenth chapter the apostle goes on to show how needed, to help and to build up, is a spirit of love which makes us servants one of another; and in the fourteenth chapter we have actual ministry in the assembly, in which love finds its voice and serves:"He that prophesieth edifieth the Church," and "speaks unto men to edification and exhortation and comfort."

Thus it is prophesying he singles out particularly; and his singling out of this puts emphasis upon it. He desires "rather that ye may prophesy." " I would that ye all spake with tongues, but rather that ye prophesied." Out of all the gifts (tongues, etc.) he singles prophesying. A "tongue" was, in the assembly, a most manifest sign of the spirit of God at work, and yet he brings this forward only to contrast it with what, in the eyes of men, is scarcely a gift at all. There was from the beginning danger in this way that there would be a slighting of it, if no more. In an earlier day to the Thessalonians he says, "Despise not prophesyings."

But what is this prophesying ? That should not need, one would think, the question. If it had not fallen into extreme neglect, it could scarcely require it. Do we, beloved brethren, think much about it ? Perhaps, as uttering predictions, and a power passed away. But to understand better its true character, let us go back to the old times of Deuteronomy, back of Christian times, and before ever God could speak plainly as He has now spoken to us. At the very beginning of the past dispensation, prophecy is instituted by God as a special thing.

In Deuteronomy 16:and 17:, judge and king and priest are provided, in view of their need in later days. The judge preserves righteousness:God is light. The priest maintains love:God is love.

Beyond both these is the prophet in chapter 18:; but this is something different entirely from either. The judges were appointed by men, and king succeeded king, while the priest had his successional place, son succeeding his father. But there was 110 such provision in connection with the prophet. Each is raised up and put in his place by God Himself, and it is his responsibility to make God's voice heard in the midst of His people. The judge would serve the people in the administration of righteousness, and the priest in the exercise of mercy and help; but the prophet testified to the living God, constantly thinking of His people and their need, and wanting to speak to them with His own voice (hedged by the warning that He would avenge His insulted majesty if a false prophet should arise and speak). God, because He loves, must utter His voice, and tell out his heart in words suited to the moment, and that voice is with the prophet.

How beautifully this is carried out! In Numbers, when the people begin to get away from God, when the manna is despised, it is the voice of the prophet that comes in to recall. Moses himself complains of the burden of the people, and part of Moses' spirit is taken and put upon the seventy elders standing around the Tabernacle, and they prophesy. Two are specifically mentioned who continue in the camp:Eldad, God loves; Medad, love; – answering – is it not? – to the love that delights to draw them to Himself. How blessed that call! Oftentimes when His people are slipping away, in a voice tender with His love (and oh how tender it is!), which feels as intolerable their slipping away, He speaks to them by the prophet, and calls them back to Himself. And so here.

In Samuel (i Sam. 19:18-24) we have a lovely picture illustrating this. Samuel is surrounded by prophets, in a minor sense; and it is in this minor sense I want to speak especially now. What a power of God there is in our being thus with God! David flees from Saul to Samuel, and Saul sends messengers to take David; but soon as the messengers come into the presence of the prophets they fall under the power of the Spirit, and "they also prophesied." Saul himself finally comes up. He will do better; but in like manner he feels the power of God, and the old saying is revived, " Is Saul also among the prophets ?"

So in the midst of Judaism itself, with all its distance, God broke through it, and if there were a fore-gleam of Christianity to be found in it, was it not there?

Now in Corinthians the apostle goes back to this prophesying as being so needed by His people, and here not necessarily in the highest sense. All could not be apostles and prophets, as laying the foundation, but there is another-a minor-kind, of which He speaks, and which he covets for them. There is no selfishness with him in this desire. You remember in that beautiful picture in Numbers, when Eldad and Medad were prophesying, and Joshua runs to Moses and would have stopped them, how fine is his reply:" Enviest thou for my sake ? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them. Now this is really the case:"If any man have not the Spirit of Christ, he is none of His." Have not all the Lord's people the Spirit ? The Lord has given it, and with it the capacity for prophesying, at least in the sense in which the apostle speaks. If practically we do not find it, it is because we are so dull and unsanctified as not to notice or perhaps as to forbid it,- to "quench the Spirit of God."

Prophesying is a gift all may have, and it is developed out of the spiritual life of the soul. It is with him who has the mind of God at any time, for anything in living power in his soul,- and who can have the mind of God thus, and not utter it? It is the voice for the occasion,-the voice of the living God still, uttering itself at the suited moment. As Peter also says:"If any man speak, let him speak as oracles of God ; if any man minister, let him minister as of the ability God giveth; that God in all things maybe glorified through Jesus Christ." We may well covet that.

A beautiful testimony is here in Deuteronomy. The Levites had their place in connection with the tabernacle, but as to their dwelling-places, were scattered through the land. If, however, any one desired in his heart to live nearer the habitation of God, room was to be made for him, and provision found for him there:he was free to sell his patrimony, and minister there before Jehovah his God.

God says to any who desire to be near Christ, "Come near." He opens the door to them, and draws them with His tender love. The world's maxim is "There is always room at the top." God's maxim is "There is always room at the center." And the center is indeed the top, is it not ? Nothing could stop God's love to men, and that love desires nearness. He says, as to this Levite, "Does he seek after me ? Let him come:oh, let him come near." And, beloved, God speaks that way still. God forbid we should despise this prophetic ministry. There is no revelation, of course; but it is His word as the Spirit of God can apply and utter it. Not, as one mentioned recently at Pittsburgh that a man said (turning over the leaves of the Bible), "The dead leaves of a dead book," but the living words of the living God.

When Caleb claims and takes his patrimony it is Hebron (communion) he takes. He also gets Kirjath Sepher (the city of the Book). The Book of God and Communion. He drove out the sons of Anak. Just the biggest giants Satan plants there, but, as with a wave of his hand, he drives them out. No great effort or work, he just drives them out; but this is not all:he takes Kirjath Sepher, and calls it Debir; and Debir means "oracle." The city of the book becomes the oracle.

When the Word applies itself in a living way to the soul, then it is you are ready for a place among the company of the prophets; for people are never with God to find Him dumb. He is one who seeks to speak to us of all He is; and when we draw near, it is then He makes Himself known; and this is what constitutes essentially a prophet. It is this I want to speak of and press, at the present time, beloved brethren. A word from God,- a word, the fruit of communion,- a word that has burned in your heart, –a word like that which burned in the two disciples on their way to Emmaus, when He talked to them,- such words make prophets. They are words that fill the heart and overflow it,-words meant to be uttered, and that will make themselves heard.

Prophecy is the fruit of divine love seeking us. It is that which is the charm of the Psalms,-that everywhere through the book the heart is seeking God, and getting answer. Has this been true of us, beloved,- the heart and the flesh crying out for the living God, desiring to be molded by Him, and His Word speaking to us and stamping itself upon our souls ?

These chapters of Corinthians lead to this. We are members of Christ's body, and members of one another. The body is an organic thing, – part fits part. There is strict individuality, but the individual is for the whole; and yet he is the individual.

First, there is absolute need of individuality. Man to-day makes a confederacy,-a machine ; and human souls are subjected to pressure, and heart and conscience are left out. Great bodies of this kind have no heart and no conscience. Did you ever know of a corporation that had a heart or a conscience ? Why, heart and conscience are individual, and each one of us must remain that; but with God, thinking for one's self, judging for one's self, in the fullest way. The babes in i John 2:had an unction from the Holy One and knew all things, and needed not that any should teach them.

God's word speaks so that the poorest and simplest may hear and understand. His word is not for philosophers and learned people, but for those who know what it is good for practically. The simplest Christian knows this. How precious that word to him,- how good, how holy! Our sins are individual, and we have to do with God about these; and that word that says to the heart, "Thy sins are forgiven thee," who would miss the individuality of this? – those tender tones that say to the heart, "Thy sins are forgiven." Thus are we brought to rest, and thus we begin and continue to walk with Him. All this is individual. Conscience is the throne of God in my soul; and if I give up my conscience, I dethrone God in my soul. Oh, beloved, I want to insist on this,- God's authority over my soul, as if there were not another in the wide world but myself. If we die, we have to go out one by one, to present ourselves to God. And oh, I say, beloved brethren, let us be with God now,-be near him now, – accustom yourself to His voice now, – and then the way is marked out by Himself. Then, as in those old psalms, it will be true of us, "I will guide thee by mine eye." How near and how familiar we must be, to be guided by His eye. If near enough, we can act upon a look, and this implies we are by His side waiting for His look; and no matter how much we may know of His mind, we must be in the constant sense of nearness to have it for the moment.

At the mount they had learned that a man can hear God speak and not die; yet they said, "Don't let Him speak any more." They shut Him out, and didn't want to hear Him. Wouldn't you think people were speaking that way again, putting persons and things between themselves and God, lest He should come too near or they come too near to Him.

But if He must stand back, if they must not hear His voice directly, He must still speak to His people, and He says, "I will raise them up a prophet, and I will put my words in his mouth, and he shall speak to them all that I command him." And thus His love follows them, and He speaks to them still.

But if the body were all individuals, or, as the apostle says in his illustration, were all an eye, where -what-would the body be? But spiritual life and growth are involved. If members, we are all joined together, and so members one of another, and the idea is that each individual member should serve the other.

Perhaps some one says, "I do not see that I have any gift for this." How the apostle puts all that aside! "Much more those that are feeble are necessary." So you are "necessary"-everyone of you – to one another and the whole. Do you say, "I don't know what my gift is" ? I say, it is not necessary you should know. Live your life in God's presence and to God, and you'll not need to look at yourself to find your gift. God puts you in the midst of a world full of necessities, and He presses on you, "Here are souls that need some to pity, and seek them out," and you go out with what God has given you – to seek and reach and minister to them.

As to woman, God didn't mean the head to be where the heart is, or the heart to be where the head is, and so He has given her place,- and a great place; and though He forbid her the public platform, yet He is with all to carry the word that the soul of the needy requires. There are prophetesses as well as prophets, and there is a place for the woman as well as for the man. So all God's people are free – with the ability He has given, and in the place He has put them – to tell the world the grace of God; and so all His people are free to help one another in the thing's of God, and to build one another up.

It is not an official tiring. Philip's daughters did not prophesy in the assembly. I am quite sure of that, for this very chapter makes it plain; but they did not neglect the gift in their proper sphere; and this is the very thing which is so sadly-so widely- neglected.

Let me remind you again, beloved, that God says, "If anyone [man or woman] speak, let him speak as oracles of God." This is not only "let him speak the Word," but that every word shall be uttered as a word from God. This is not beyond either your capacity or mine.

What can hinder this, but insubjection to Him ? Is there not abundant power of the Spirit of God to completely control and fill with the Spirit? And if this be not true of us, brethren, why is it but because we are filled with other things, alas ! And so the importance of self-judgment; and in the very act a bubble comes up from the fountain; and if this were habitual, beloved, what would there be in result ? The fountain of the water of life would bubble up; and isn't that what we need ? If you have the reality of this in your souls, you will be living for God, and walking with God, and serving God; and, as in the days of Samuel, if people come in as enemies even, it will result in their falling down, and owning (as the apostle says) that God is with you of a truth. And, beloved, we shall be like those of whom it is said, in the days of the apostles:"Then they that were scattered abroad went everywhere preaching the word." F. W. G.

The lord, in Matthew, meets the Jew as their Messiah; in Mark, He meets a needy world as the servant of that need; in Luke He meets the human family, to speak with them as the one only sanctioned Son of Man; and in John He meets the heavenly family as the Son of the Father, to train them for their heavenly home.

I observe in each place where the conversion of Levi the publican is recorded, that we are told immediately afterwards, he prepared meat for the Lord in his own house. For he was one of those whom Jesus came down from the bright heavens to visit. He was a publican, an owned and published sinner in the world, and Jesus was the Savior. The faith of such, therefore, opened the door and entertained Him, made Him welcome in His own proper character, while everything else only kept Him outside still.

"Blessed One! Thy passion's o'er,
Thou wilt bleed and die no more;
No more heard that bitter cry,
"Eli, lama sabachthani! "

Thou wast, in the sinner's stead,
By Thy love to Calvary led;
There didst die upon the tree,
That the guilty might go free.

All " the darkness " now is past,
And "the veil is rent " at last;
Thou hast burst the bands of death,
Showing its atoning worth.

Thou art now in glory bright,
Far from Calvary's darkest night;
No more to be "led " that way,
But abide in cloudless day.

Thine atoning work is done,
Never more to be begun;
" They of faith," in Thee complete,
And, through grace, for glory meet.

Thou wilt come to take them there;
Joyful meeting "in the air"!
Thou wilt lead them into rest,-
They with Thee forever blest !

Blessed One! Thy passion's o'er,
Thou wilt bleed and die no more;
No more heard that bitter cry,
"Eli, lama sabachthani! "

R. H.

May 18th, 1895.

O Lord, how wild the night
I cannot walk alone.
The sin within me frightens,
As oft from Thee I roam.
The dark, cold blast of winter,
The shiv'ring of the trees !
Dear Lord, the cold is bitter,
And drear the sighing breeze.

I long to have more likeness
To Thy sweet, wondrous grace;
I long to see the brightness
Of my Redeemer's face;
But clouds so often gather,
And raindrops wildly fall.
O kind and heavenly Father!
They hang there like a pall.

I pause, for, look! the glory
Of yon silver, golden bow
Still whispereth the story
Of One who knows my woe.
The silver, shining, telleth
The sweetness of His grace;
The gold, that glory dwelleth
In the dear Saviour's face.

And now my soul it husheth
In calm and sweet repose;
I lay the weight that crusheth
Aside, for Jesus knows. "
Let not your heart be troubled "
By the dark billows' foam;
For though the storm be doubled,
It bloweth, ever, home.

F. C. G.

At the transfiguration, I observe that the heavenly and glorified strangers talk with Jesus about His decease. Fit theme for such a moment! For that decease is to be had in everlasting remembrance. The glory will celebrate it. The whole order of heaven, the redeemed, the angels, and all creation, will own it, as we see in Rev. 5:For the glory owes itself to the cross-as the trumpet which ushered in the Jubilee was heard only on the day of Atonement; the time of restitution and refreshing, in this manner, owning its dependence on the smitten Lamb of God (Lev. 25:), or on the decease of Jesus.

QUESTIONS 1.-Please explain the apparent contradiction between 1 John 2:27, "Ye need not that any man teach you," and the fact that teachers were given to the Church.

Answer.- The preceding verse shows that it was human teaching the apostle was guarding them against. They had an unction from God,-divine perception,-and were therefore independent of human teachers, who after all could but seduce or lead them astray. But this, so far from casting a slight upon God-given teachers, opens the way for them. We have eyes, we need no one to see for us, but we do need to have things pointed out to us. And this is exactly the function of the teacher; he points out what is in God's word. We then can see it as well as he. A few verses above, in this very chapter, ver. 21, the apostle says he has written because they know the truth; that is, had the faculty for apprehending it when shown to them. This, so far from obviating the necessity for his writing, was the justification for his doing so.

Q. 2.-What is the meaning of the expression, "If so be that being clothed we shall not be found naked "? (2 Cor. 5:3.) W. S. H.

Ans.- This third verse has evidently not the same meaning as verses 2 and 4. There the expressions are "clothed upon" and "unclothed," referring respectively to the resurrection body and the disembodied spirit. In verse 3, however, we have not "unclothed," but "naked," which seems to have a distinct moral meaning in Scripture – unfitness for the presence of God. (Rev. 3:17, 18.) Instead of "clothed upon," we have simply "clothed,"-having the "best robe"-Christ – put upon us. The verse, then, means simply that the apostle was saved, was ready to depart and be with Christ. He was already clothed, and therefore had no fear of being found naked, even if unclothed as to his mortal body. The thought seems to be suggested naturally from the second verse. He is then speaking of the natural hope of the Christian of being "clothed upon,"-having his resurrection body,- and adds, "If, indeed, being also clothed, we shall not be found naked,"-that is, if, indeed, we are saved people, and not mere professors.

[Sickness and infirmity are often sent as preventives, as well as for chastening. "Lest I should be exalted above measure . . . there was given to me a thorn in the flesh, the messenger of Satan to buffet me." (2 Cor. 12:7.) How much Paul owed to that thorn in the flesh, who can tell ? With it also he had the assurance, " My grace is sufficient for thee:for my strength is made perfect in weakness." Let us seek ever to be exercised by what the Lord sends upon us, rather than to get out of it as easily as possible.

We come now to a third revelation, given, as the first was, to both Moses and Aaron, and which treats of leprosy in a house in the land. Leprosy in a man, or in a garment, could be known in the wilderness ; that in the house could only be experienced in the land, and it was a direct infliction by the hand of God :"And I put the plague of leprosy in a house of the land of your possession."

The priest, made acquainted with the occupant's suspicion about the house-for it was the duty of one in it to acquaint him with his fears respecting it-he was to order them to empty it ere he entered therein, that all in the house should not be made unclean.

Examining the walls, he judged if the marks were in sight lower than the wall-1:e., not mere superficial marks. If they were, he shut up the house for seven days, for it was the plague which had attacked it.

Examining it again at the expiration of that time, if the marks had spread, the plague-stricken stones were to be taken out, the whole house scraped, new stones put in the place of the diseased ones, and the whole replastered; whilst the stones removed and scrapings of the walls were all to be cast into an unclean place without the city. If the plague reappeared after that, there was nothing for it but the demolition of the whole building, and its stones, timber and mortar to be carried forth to an unclean place outside the city. Such a house was not to be suffered to remain in the land.

What care was to be exercised, and what patience! The plague really there, as evidenced on the first inspection, the priest waited to see whether or not it would spread. If it did, he tried to save the house by the removal of the diseased stones. If, however, the leprosy still worked, unsparing was the treatment to be pursued. But should the removal of some stones be sufficient to eradicate the plague, the priest offered for the cleansing of the house the same offerings as were enjoined for the leper on the first day of his cleansing. Atonement thus made for it, the house was clean, because the plague was healed. These offerings, however, were to be offered only in the case of the plague having ceased to spread after the stones had been taken out (ver. 48) and the house replastered. So it would appear that when the second examination of the house (1:e., that on the seventh day) showed that the plague had not spread since the priest had first seen it, no sacrifices were required.

The house was then in a condition analogous to that of the man in whom the leprosy had all turned white (13:13). It was clean. Such was the law.

To us, this affords instruction in type about an assembly in which evil has got a footing that requires to be dealt with; for the whole subject of leprosy in these two chapters (13:, 14:) provides us with principles applicable to the circumstances in which a Christian can be found. Is he himself leprous, the disease still at work in him ? Then putting away from the fellowship of the saints is the proper Scriptural way of dealing with him; and the assembly, certified of his state, is responsible to act as the word directs. Are his surroundings such as God's word forbids ? He must get out of them at all cost to himself. Is any local assembly known to harbor evil, and which ought to be put out ? The state of that assembly should be the common concern of all saints. "A little leaven leaveneth the whole lump" (i Cor. 5:6). If it purges itself, so that the evil ceases to work, well and good. But should the disease still work, the authors of it and those infected by it must be put away. If that does not arrest the spread of the plague, the assembly must be broken up-1:e., disowned as an assembly of God.

Do any ask for an example in Scripture of the assembly in general disowning any local assembly? We must answer at once that there is none, though we can point to Corinth as affording instruction about the whole case.

Evil leaven was among them. The apostle wrote to them about it; they dealt with it, and thus got clear of it (2 Cor. 7:ii). The visit of Titus, and his report about them, evidenced that to the apostle; so he proceeded no further. But was Paul unconcerned about it ? No. Did he take the ground that none could urge a local assembly to act ? No. And we may be quite sure that the one who could write as he did in i Cor. 5:2, 7, 13 would not have tolerated the retention among them of the evil about which he wrote. "A little leaven leaveneth the whole lump," he writes-a very plain intimation of the character they would have borne if the evil had not been purged out. And if he insisted on their dealing with the offender, would he-could he-have held intercourse with them as an assembly of God, supposing they had refused to act ? His language evidences in what light he would have viewed them.

The Corinthians dealt with the offender as the priest did with the leper. But they did not do it till Paul, who was not locally connected with them,-his language proves that, (i Cor. 5:7, 13)-pressed on them the need of action, and pointed out what should be done; and waited (and how anxiously) to learn what they would do. In this he acted somewhat like the priest who inspected the house, and then waited a week to see if the disease was still working. As an apostle he personally could do all this, and take such ground with them about the evil in question; for he was an apostle of Christ, and apostolic power was no light thing (2 Cor. 10:i-ii, 13:2-10; i Cor. 4:21; i Tim. 1:20; 3 John 10).

But what, some may ask, is to be done now, seeing there are no apostles? John 20:21-23 supplies us with the answer. The disciples breathed on by the Lord Jesus, receiving from Him the Holy Ghost, were thereby authorized to act on earth for Him. That authority remains, and that is enough. The assembly, viewed in its general character, has power to act for Christ-to care for His glory as much as the assembly viewed in its local character. In both aspects it is the body of Christ (Eph. 4:; i Cor. 12:), and in both it is regarded as having all its members, and therefore it is competent to act. God's word gives no sanction to the thought that, whilst the local assembly must keep itself clear, the assembly in its general character has no power to deal with evil. It is surely responsible to cleanse itself as the house of God, and has authority to act for the Lord Jesus Christ.

We should also bear in mind the revelation of Lev. 14:46, 47, which tells us in what light those were regarded who went into a house after it had been shut up by the priest. They were by entrance into it made unclean, and had to wash their clothes in order to be cleansed. Would it, then, be fitting for any one not locally connected with it to have personal fellowship with an assembly in a state analogous to that of the house ? We can all answer such a question. But we must remember that till the priest examined the house and found it unclean it was not shut up. So, surely, there should be an investigation into an assembly's condition corresponding to that of the examination by the priest, were so serious a charge as that of leprosy within it could be held to be proved.-From Vol. IV., "Bible Herald." C. E. S.

"To the soul, fresh in its spirituality, the word of God-and oh, how can it be otherwise!-has more sweetness in its least statements (for they come from God) than any indulgence whatever of the mental powers."-J. N. D.