Nature gives no answer to this question. That is, it gives no samples of resurrection,- no samples of bringing that which was dead to life. Persons have advanced what they thought to be samples, and they have passed current, embellishing many a discourse; but, after all, they are no real samples of resurrection. Reference has been made to the vegetable kingdom. The things of that kingdom have been spoken of as springing into life when the icy hand of winter is removed. But that is no springing into life. It is only the manifestation of a life which existed while that icy hand was on it, and which simply prevents its springing forth. Reference has also been made to the animal kingdom to find something which amounts to resurrection. For instance, the butterfly emerging from its chrysalis, or golden-colored sheath, has been presented as a sample of coming from death to life. But it fails to help in this direction, for surely there is no coming from death to life, but only a coming from one condition of life into another. The insect is alive when in its external case, and is even so before as a caterpillar. It simply comes forth from its chrysalis as a butterfly, or perfect insect. That is all; but no passing out of death into life. In short, as the learned Christian author, Dr. Hugh MacMillan, says, '' There has never been, in all the physical world, a single example of life raised from actual death:all its revivifying processes attach only to things that are alive and representative of life."

But, thank God, we have revelation, which gives us the fullest authority for believing in the resurrection of the dead. The blessed son of God, who came from heaven to bear witness to the truth, gave, in the following solemn utterance, the substance of the teachings of the Old and New Testaments on this important doctrine:"The hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth:they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation," or judgment, as the Revised Version renders the word. Revelation also informs us of the order which will be observed in the accomplishment of this great event. Believers who have fallen asleep, meaning the dead saints, will, we are taught, rise at the coming of the Lord; and, at the same instant, those of the saints who do not sleep, but "who are alive and remain," will be changed to immortality without passing through death, and the raised and the changed will be caught up together to meet the Lord in the air, and so be forever with Him. But the rest of the dead, the Word tells us, live not again till after the thousand years' reign, when they will come forth from their graves, and be judged according to their works. And what God has thus said in word, surely He is able to carry out in power. Indeed, He has already furnished samples of resurrection,- samples, real samples, of raising the dead to life. The widow's son was brought to life in answer to the prayer of Elijah. The son of the Shunammite was raised from the dead in response to the entreaties of Elisha. The dead man who was cast into the sepulcher of Elisha, was brought to life as soon as he touched the bones of the prophet. Not that there was any power in the bones, but God, for some wise purpose, used the occasion to display His power in bringing the dead one to life. In the New Testament samples of resurrection are recorded. Jairus' daughter, who had just died, was raised at the Lord's word-"Tabitha Cumi." The son of the widow of Nain, who was being taken to the grave, was brought to life as soon as the compassionate Jesus touched the bier, and uttered the. words ".Young man, I say unto thee, Arise." Lazarus, who had been in the grave four days, came from the embrace of death at the bidding of the same blessed One, saying "Lazarus, come forth." After the Lord Jesus had gone to heaven, the same divine power accompanied the gospel testimony on earth. Two samples of restoration to life are mentioned in the Acts of the Apostles. When Tabitha, a devoted disciple, died, Peter, who was at another place, was sent for, who having come "kneeled down, and prayed; and turning to the body said, Tabitha, arise"; and she arose from the dead, and he "presented her alive." The young man who fell from the third loft, or story, while Paul was preaching at Troas, and who "was taken up dead," was brought to life.

The above samples, however, were simply cases of bringing from death to life,-to life such as they had before. They were still mortal. But they were real samples of bringing the dead to life, which could only be by supernatural power,- the direct power of God. But revelation warrants the hope of a resurrection of a higher order; for though it maybe from corruption, it is to incorruption. We have a unique sample in the resurrection of the Lord Jesus. That blessed One knew no sin, and death could have no claim on Him. Bat when He in love put Himself in our place, He had to bear the judgment and death due. But having done that, righteousness being satisfied, death had no further claim on Him, and therefore "it was not possible He should be holden of it." Hence God could not suffer His Holy One to see corruption. "He whom God raised again saw no corruption." "Behold," He says, "I am alive for evermore." And though the dead saints rise from corruption, yet the risen and glorious body of Christ is the sample of theirs, for when He comes we are assured that He "shall change our vile body, that it maybe fashioned like unto His glorious body." This "change" will, of course, equally apply to the saints who are alive at His coming, who will not sleep, but be changed in a moment from mortality to immortality. And I may here say that we have two samples of this recorded in the sure word, namely, Enoch and Elijah, who were translated to heaven without seeing death, their bodies doubtless being changed.

A word may be said on those who rose from the dead closely after the Lord's resurrection. When that blessed One yielded up His life, '' the veil of the temple was rent in twain from the top to the bottom; and the earth did quake and the rocks rent; and the graves were opened; and many 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." This, we may be sure, was a divinely given testimony to the efficacy of the wonderful death which had just taken place; the rending of the veil being a sign that the true veil was rent, and that the true holiest was "made manifest"; also that Judaism was at an end. The graves being opened, and many saints coming from them after the Lord's resurrection, told out the glad news that death and the grave, and him that had the power of death, were conquered through the Cross ; and that believers might henceforth exultingly exclaim "O death, where is thy sting? O grave, where is thy victory ?" We may feel sure that those who arose from the dead in that hour of joyous triumph, arose to incorruptibility, thus forming a suitable accompaniment of the resurrection of Him who had gone into death for them, and come out of it with the keys of hades and death at His girdle. Happy thought that power is thus in the hands of love ! .

It would seem that something slightly analogous to this occurs after the resurrection of those who are Christ's at His coming, – that is, in a martyred remnant being raised, who believes God's further testimony after the Church is gone, – including those mentioned under the Fifth Seal, and those subsequently killed under the beasts of Rev. 13:These, as well as the saints of the past and the present, will have part in the first resurrection (Rev. 20:4). Though they rise after those who rise when the Lord comes, yet they share in the same resurrection – "the resurrection of life"; for "they live and reign with Christ." To find this last point fully treated, consult a recent volume entitled "The Revelation of Christ," by F. W. Grant.

In closing, I may say that our blessed Lord, in reply to the Sadducees, who denied the resurrection, and had asked Him a question simply to bring the doctrine into ridicule, – appealed to the word and power of God and not to Nature, saying, "Ye do err, not knowing the Scriptures, nor the power of God." If they had known the Scriptures they would have known that they taught the resurrection ; and if they had known the power of God, or taken it truly into account, they would have had no difficulty with the doctrine, and their foolish question would never have been asked. It is for man to find out what God says, and bow to it. What He has said in word, He is able to make good in act. God has spoken, and faith desires no more. Every difficulty is thus gone. Even true reason is more than satisfied.

As believers, it is for us to know that we are already in a new life, being alive in Christ, and that we are to pass through this scene in the power of that life, waiting for God's Son from heaven, when the poor body will be redeemed, and we shall be like Him, and be ever with Him. A blessed hope, surely! To God and His Christ be all the glory! R. H.

CHAPTER VII. (Continued from page 158.)

Our writer, ignorant as he confessedly is of this glorious light of divine revelation, still speaks in praise of the feeble glimmer that human wisdom gives. From his point of view, wealth and wisdom are both good,- are a "defense" or "shadow" to their possessors; but still that which men generally esteem the most-wealth-is given the second place; for knowledge, or wisdom, has in itself a positive virtue that money lacks. It "gives life to them that have it," animates, preserves in life, modifies, at least in measure, the evils from which it cannot altogether guard its possessor; and, by giving equanimity to a life of change and vicissitude, proves, in some sort, its own life-giving energy. How infinitely true this is with regard to Him who is absolute infinite Wisdom, and who is our Life, it is our health and joy to remember.

The Preacher continues:Ponder the work of God, but you will find nothing in anything that you can see that shall enable you to forecast the future with any certainty. Adversity follows prosperity, and my counsel is to make the best use of both,-enjoy this when it comes, and let that teach you that God's ways are inscrutable, nor can you straighten out the tangle of His providences. Evidently he intends these vicissitudes that still follow no definite rule, so that man may recognize his own ignorance and impotence. In one word, reason as you may from all that you can see, and your reason will throw no ray of light on God's future dealings. And there again, having brought us face to face with a dense, impenetrable cloud, Ecclesiastes leaves us.

How awful that dark cloud is, it is difficult for us now to realize, so accustomed are we to the light God's word has given. But were it possible to blot out entirely from our minds all that Word has taught us, and place ourselves for a moment just by the side of our "Preacher," look alone through his eyes, recognize with him the existence of the Creator whose glorious Being is so fully shown in all His works, and yet with nothing whereby to judge of His disposition toward us except what we see, -in the physical world the blasting storm sweeping over the landscape that but now spoke only in its beauties and bounties of His love and benevolence, leaving in its desolating track, not only ruined homesteads and blighted harvests ; but, far worse, the destruction of all our hopes, of all the estimates we had formed of Him. In the world of providences the thoughts of His love, based on yesterday's peace and prosperity, all denied and swept away by to-day's sorrows and adversities,- awful, agonizing uncertainty! And, since all is surely in His hand, to be compelled to recognize that He permits, at least, these alternations "to the end that (with that express purpose) man should find nothing of what shall be after Him"! Reason, or Intelligence, with all her highest powers, stands hopeless and helpless before that dark future, and wrings her hands in agony.

But look, my beloved reader, at that man who speeds his way with fleet and steady footfall. His swift tread speaks no uncertainty nor doubt of mind. Mark the earnest, concentrated, forward look. His eye is upward, and something he sees there is drawing him with powerful magnetic attraction quite contrary to the course or path of men at large. He presses against the stream:the multitude are floating in the other direction. As with the kine of Beth-shemesh, some hidden power takes him in a course quite contrary to all the ties or calls of mere nature. Look at him,- irrespective of anything else, the figure itself is a grand sight. The path he has chosen lies through the thorny shrubs of endurance, afflictions, necessities, distresses, stripes, imprisonments, tumults, labors, watchings, and fastings. No soft or winsome meadow-way this, nor one that any would choose, except he were under some strong conviction,- whether true or false,- that will surely be admitted. For men have at rare times suffered much even in the cause of error; but never for that which they themselves knew to be false, and which at the same time brought them no glory,- nothing to feed their vanity, or pride, or exalt them in any way. Admit, then, for a moment, that he is self-deceived, under some strong delusion, and that the object of which he is in pursuit is but a phantom. Then mark the path in which that phantom leads:it has turned him from being a blasphemer, persecutor, and an insolent, overbearing man (i Tim. i), into one of liveliest affections, most tender sympathies, a lowly servant of all; it has given him a joy that no wave of trouble can quench, a song that dungeons cannot silence, a transparent truthfulness which permits a lie nowhere; and all this results from that which is in itself a delusion,- a lie! Oh, holy "delusion"! Oh, wondrous, truth-loving, wonder-working "lie"! Was ever such a miracle, that a falsehood works truth?-that a delusion, instead of leading into marsh, or bog, or quicksand, as other will-o'-the-wisps ever and always have, leads along a morally elevated path where every footstep rings with the music of divine certainty, as though it trod upon a rock! Such a miracle, contrary to all reason, is worthy of acceptance only by the blind, childish, credulity of infidelity. Whatever the object before him, then, it is real; his convictions are soberly and well founded; he runs his race to no visionary, misty goal; but some actual reality is the lode-star of his life. Let us listen to his own explanation:"forgetting those things that are behind, reaching forth unto those that are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." But Solomon, the wisest of the wise, groans no man can find out "that which shall come after him"; or, in other words, that future of which Paul sings:I have heard a voice that has called from heaven, and looking up I have seen a Light that has darkened every other. One in beauty and attraction infinite,-to Him I press. He is before me, and not till Him 1 reach will I rest. Blessed contrast !

Now, my dear reader, let us also seek to keep our eye on that same Object, for the man at whom we have been looking is one just like ourselves, with every passion that we have, and the One who drew him can draw you and me,- Who satisfied him can satisfy us, for He who loved and died for him has loved and died for us.

And since we are not now contemplating the wondrous cross, but His glory, let us sing together:-

Oh, my Saviour glorified!
Now the heavens opened wide
Show to Faith's exultant eye
One in beauteous majesty.

Worthy of the sweetest praise
That my ransomed heart can raise,
Is that Man in whom alone
God Himself is fully known.

For those clustering glories prove
That glad gospel "God is Love,"
Whilst those wounds, in glory bright,
Voice the solemn "God is Light."
Holy Light, whose searching ray Brings but into perfect day Beauties that my heart must win To the Sinless once made Sin.

Hark, my soul! Thy Saviour sings;
Catch the joy that music brings;
And, with that sweet flood of song,
Pour thy whimpering praise along.

For no film of shade above
Hides me now from perfect Love.
Deep assurance all is right
Gives me peace in perfect Light.

Find I then on God's own breast
Holy, happy, perfect rest,
In the person of my Lord,-
"Ever be His name adored! "

Oh, my Saviour glorified,
Turn my eye from all beside.
Let me but Thy beauty see,-
Other light is dark to me.

Suggested from Numerical Bible, Vol. II., pages 93, 94.

The land of Canaan was given to Abraham by I promise, and this promise was renewed many times before Israel actually entered upon the possession of the land. Even after they had crossed the Jordan, it remained for them in the energy of faith to take possession of that which had been given to them. In the earlier parts of the book of Joshua we have the account of the conquests of the nation as a whole ; the first part of Judges narrates, with the mention of numerous shortcomings, victories of separate tribes; while in the passage before us we have the prowess of individual faith, in Caleb and Othniel. There are victories of the whole Church of God, where the mass share alike in the conflict and the spoil ; on the other hand, of times when the many were at ease and indifferent, individual faith has come to the front, and claimed the ever ready power of God, to seize what He had already given.

In Othniel we have a refreshing example of this, and the results of his victory can be duplicated, in spiritual blessings, by those who follow his faith. Kirjath-sepher is the prize to be taken. This was its original name, meaning "The city of the book":in the hands of God's people it becomes "The oracle." How significant these names are! In the enemy's hands the word of God is simply a book, the book even, but without power or life. When faith takes possession, it becomes a message from God Himself. It is now God speaking, and we see behind the book the One whose word it is. The letter killeth,"-whether it be the letter of the Old or New Testament. But when faith takes hold we have no longer the letter alone, but the word of God and from God. "For the word of God is quick and powerful, and sharper than any two-edged sword. . . . Neither is there any creature that is not manifest in His sight; but all things are naked and opened to the eyes of Him with whom we have to do." From the word of God the apostle passes to God himself, who speaks in that word. Othniel, "the lion of God," or, with Dr. Young, "God is force," suggests that energy of faith which fears nothing, meeting and overcoming all obstacles. Courage is the first accompaniment of faith (2 Pet. 1:5). It is really faith in activity, and is fittingly suggested in the name of the beast that is "comely in going,""a lion, which is strongest among beasts, and turneth not away for any." (Prov. 30:30.) It is the righteous who is "as bold as a lion" (Prov. 28:i); and for faith to be bold-to be truly faith -it must be coupled with practical righteousness.

In his victory Othniel gains Achsah, "anklet," suggestive of the foot adorned, " How beautiful are the feet," etc. (Rom. 10:15.) And she it is who moved him to ask for a field which was granted. Faith, when linked with lowly service and true subjection, wins for itself a special portion. It is Achsah, too, who sees the need of and obtains springs of water, without which the fields would have been but barren wastes. There is such a thing as intellectual apprehension of truth, even in a sense appropriation of it, without the freshness and power which can alone make it profitable. Well is it for us to recognize this, and to claim from One who is ever ready to give not only the portion, but the power to enjoy it as well.

" We praise Thee, and would praise Thee more:
To Thee our all we owe,-
The precious Saviour, and the power
That makes Him precious too."

" The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow; for it is soon cut oft', and we fly away."-Psalm 90:, 5:10.

My "days" are gone!
My "fourscore years" have passed away,
And I can not much longer stay,
For so my failing "strength" doth say,-
My"days" are gone!

Well, let them go!
For bright indeed they have not been,-
No mortal eye has fully seen,-
Life's ills were hid behind a screen:
But God doth know!

Yes, let them go!
For brightest days are coming fast,-
Days that will ne'er, ne'er be past,-
Days that will ever, ever last:
And free from woe!

All, all of grace!
For Jesus loved and died for me,
Bore all my sins upon the tree,
That I might be forever free
To see God's face!

Yea, see and live!
For, Jesus now beholds His face:
Because He lives I live, through grace;
And I, through Him, shall reach that "place,"
Full praise to give!

Thou blessed One!
What joy it is to call Thee mine!
How sweet to know that I am thine!
That I shall in Thy beauty shine!
E'en share Thy throne!

Jesus, my all!
O precious One, I've all in
For time and for eternity!
Oh, may I truly waiting be,
When Thou shalt call.

R. H.

Beloved Brethren:

God has put into our hands His precious word. Its riches are unfolded to us by His Holy Spirit. Of the fullness, the variety, the divine perfections of that word it is needless to speak to you. Men are, however, attacking it,- no longer as avowed infidels, but as professed friends. The attacks are the more dangerous, because covert. This infidelity, like the leprosy in the house, is creeping over the whole professing Church, doing its deadly work every where. What will be the end of it ? .

Let us pause, and ask ourselves why God has permitted this inroad of the enemy. When Israel failed to drive out their foes and to occupy the land for themselves; when they turned from God, He gave them over to the surrounding nations. Have we occupied our spiritual territory? Have we learned fullness from the word of God? Is it not too true hat many of God's people have been, are, neglecting His word? It is to this widespread neglect of the reading and study of the word of God that the inroads of infidelity maybe truly attributed. Its attacks would be weak indeed did they not find God's people were weaker as far as a knowledge of His word is concerned. Do we know the gospels? Are the contents of the epistles familiar to us ? " Yes," you say; "we are fairly acquainted with the New Testament."Then how is it with the Old? 't not a fact that to most, the Old Testament is a used book ? Need we, then, be surprised if Satan should attack us at our weak point ? The Old Testament
history should be as familiar to us as the gospels,- the prophets as the epistles. The remedy is simple. Let us read the Old Testament more, and the New as well. Let not a day pass without our searching in its stores of divine truth. Let us not make the excuse that we have no time. If we have time to eat, we have time to read the word of God, as one has said, " I esteemed the words of His mouth more than my necessary food." A few minutes daily given to the attentive reading of the Bible would enable us to complete the whole in a year.

Then, as we grow familiar with it, we would find it in our thoughts during the day; passages helpful in the prayer-meeting, illustrations at the reading meeting, and words of comfort or exhortation at the breaking of bread, would thus take the place of a barren silence. In other words, we would be revived. Let it not be thought, for a moment, that a neglect of prayer and dependence upon God are implied in this. Rather such reading and study will stimulate us in these. Shall we not afresh arouse ourselves in this matter ? It concerns us all. Let us begin at once, and never leave off until we are with the Lord. If anything has come in to interfere with our enjoyment of the word of God,- the newspaper or the novel,- let us cast them from us, and turn afresh to that book of God. What blessing would result!

Question 12.- Can you harmonize 1 Cor. 11:5, with 1 Cor. xiv 34. If women are to prophesy in this dispensation, where, or on what occasions are they to do so, as it was not permitted them to speak in the assemblies ?

Answer.-Prophecy is speaking directly from God, often revealing things in a supernatural way, but always conveying a direct message from Him. 1 Cor. 14:34, shows women were to be silent in the assembly ; therefore, evidently, the prayer and prophecy spoken of in the eleventh chapter, was of a private character, no doubt in the home.

Question 13.- Is it according to Scripture that Christ used fermented wine in instituting His Supper? Must it be fermented, thus changing its nature before it can symbolize the blood of Christ, as of a lamb without spot ?

Answer.-The wine used at the Lord's Supper was unquestionably that partaken of at the Passover; the same, without doubt, also used in the drink offerings. Scripture speaks of no other kind of wine, and this was of such a character, that the abuse of it by the carnal Corinthians, resulted in drunkenness. (1 Cor. 11:21.)

Unfermented grape juice is not wine, and when the natural process of fermentation has been arrested by chemicals, or In some other artificial way, it becomes anything but a suitable symbol of the blood of Christ.

The remedy for drunkenness, as for all other sin, is Christ alone. If all liquors could be abolished from the world, that would not blot out one sin. All should have horror for drunkenness, as for every other sin ; and surely those who are endeavoring to diminish its evils, for Christ's sake, are entitled to respect and sympathy. But we are persuaded that God's way is the only true one-" Make the tree good, and his fruit good." When a man is born again he has a new nature which has no desire for sin; and if he mortifies his members, which are upon the earth, if he reckons himself to be "dead indeed unto sin, but alive to God in Christ Jesus," sin will not have dominion over him.

CHAPTER VII. (Continued from page 173.)

But the Preacher's experiences of anomalies are by no means ended. These alternations of adversity and prosperity, he says, whilst there is no forecasting when they will come, so there seems to be no safeguard, even in righteousness and wisdom, against them. They are not meted out here at all on the lines of righteousness. The just man dies in his righteousness, whilst the wicked lives on in his wickedness:therefore be not righteous overmuch ; do not abstain, or withdraw thyself, from the natural blessings of life, making it joyless and desolate; but then err not on the other side, going into folly and licentiousness,- a course which naturally tends to cut off life itself. It is the narrow way of philosophy:as said the old Latins, " Medio tutissimus ibis," "midway is "safety"; but Solomon is here again, as we have seen before, on a far higher moral elevation than any of the heathen philosophers, for he has one sheet-anchor for his soul from the evils of either extreme, in the fear of God.

As for the despairing, hopeless groans of " vanity," we, with our God-given grace, learn to feel pity for our Author, so for his moral elevation do we admire him, whilst for his sincerity and love of truth we learn to respect and love him. See in the next few verses that clear, cold, true, reason of his, confessing the narrow limits of its powers, and yet the whole soul longs, as if it would burst all bars to attain to that which shall solve its perplexity. '' Thus far have I attained by wisdom," he says, "and yet still I cry for wisdom. I see far off the place where earth can reach and touch the heavens; but when, by weary toil and labor, I reach that spot, those heavens are as inimitably high above me as ever, and an equally long journey lies between me and the horizon where they meet. Oh, that I might be wise; but it was far from me."

Now, in our version, the next verse reads very tamely and flat, in view of the strong emotion under which it is so clear that the whole of the book was written. '' That which is far off and exceeding deep, who can find it out?" The Revised, both in text and margin, gives us a hint of another thought, "That which is, or hath been, is afar off," etc. But other scholars, in company with the Targum and many an old Jewish writer, lift the verse into harmony with the impassioned utterances of this noble man, as he expresses in broken ejaculatory phrase his longings and his powerlessness :

"Far off, the past,-what is it ?
Deep,- that deep! Ah, who can sound?
Then turned I, and my heart, to learn, explore.
To seek out wisdom, reason-sin to know-
Presumption-folly-vain impiety.

He must unravel the mystery, and turns thus, once more, with his sole companion, his own heart, to measure everything,-even sin, folly, impiety,- and more bitter even than that bitter death that has again and again darkened all his counsel and dashed his hopes, is one awful evil that he has found.

One was nearest Adam in the old creation. Taken from his side, a living one, she was placed at his side to share with him his wide dominion over that fair, unsullied scene. Strong where he was weak, and weak where he was strong, now evidently was she meant of an all-gracious and all-wise Creator as a true helpmeet for him:his complement-filling up his being. But that old creation is as a vessel reversed, so that the highest is now the lowest,- the best has become the worst,-the closest may be the most dangerous; and foes spring even from within households. Intensified disorder and confusion! When she who was so clearly intended by her strength of affection to call into rightful play the affections of man's heart, whose very weakness and dependence should call forth his strength, alas, our writer has found that heart is too often a snare and a net, and those hands drag down to ruin the one to whom they cling. It is the clearest sign of God's judgment to be taken by those nets and bands, as of his mercy, to escape them. Thus evil ever works, dual-as is good-in character. Opposed to the Light and Love of God we find a liar and murderer in Satan himself; corruption and violence in man, under Satan's power. The weaker vessel makes up for lack of strength by deception ; and whilst the man of the earth expresses the violence, so the woman of the earth has become, ever and always, the expression of corruption and deceit, as here spoken of by our preacher, "her heart snares and nets; her hands as bands."

But further in his search for wisdom, the Preacher has found but few indeed who would or could accompany him in his path. A man here and there, one in a thousand, would be his companion, but no single woman. This statement strongly evidences that the gospel is outside his sphere ; the new creation is beyond his ken. He takes into no account the sovereign grace of God, that in itself can again restore, and more than restore, all to their normal conditions, and make the weaker vessel fully as much a vessel unto honor as the stronger, giving her a wide and blessed sphere of activity; in which love-the divine nature within – may find its happy exercise and rest. Naturally, and apart from this grace, the woman does not give herself to the same exercise of mind as does the man.

But then, is it thus that man came from his Maker's hands? Has He, who stamped His own perfection on all His works, permitted an awful hideous exception in the moral nature of man ? Does human reason admit such a possible incongruity ?No, indeed. Folly may claim license for its lusts in the plea of a nature received from a Creator. Haughty pride, on the other hand, may deny that nature altogether. The clearer, nobler, truer philosophy of our writer justifies God, even in view of all the evil that makes him groan, and he says, " Lo, this only have I found, that God hath made man upright, but they have sought out many inventions."

Interesting as well as beautiful it is to hear this conclusion of man's reason, not at all in view of the exceeding riches of God's grace, but simply looking at facts, in the light that Nature gives. Man neither is, nor can be, an exception to the rule. God has made him upright. If not so now, it is because he has departed from this state, and his many inventions, or arts (as Luther translates the word significantly), his devices, his search after new things (but the word "inventions" expresses the thought of the original correctly), are so many proofs of dissatisfaction and unrest.

He may, in that pride, which turns everything to its own glory, point to these very inventions as evidences of his progress; and in a certain way they do unquestionably speak his intelligence and immense superiority over the lower creation. Yet the very invention bespeaks need; for most truthful is the proverb, "Necessity is the mother of invention"; and surely in the way of Nature necessity is not a glory, but a shame. Let him glory in his inventions, then; and his glory is in his shame. Adam in his Eden of delights:upright, content, thought never of invention. He took from God's hand what God gave, with no need to make calls upon his own ingenuity to supply his longings. The fall introduces the inventive faculty, and human ingenuity begins to work to overcome the need, of which now, for the first time, man becomes aware; but we hear no singing in connection with that first invention of the apron of fig-leaves. That faculty has marked his path throughout the centuries. Not always at one level, or ever "moving in one direction,- it has risen and fallen, with flow and ebb, as the tides; now surging upward with skillful "artifice in brass and iron," and to the music of "harp and organ," until it aims at heaven itself, and the Lord again and again interposes and abases by flood and scattering,- now ebbing, till apparently extinct in the low-sunken tribes of earth. Its activity is the accompaniment usually of the light that God gives, and which man takes, and turns to his own boasting, with no recognition of the Giver, calling it "civilization." The Lord's saints are not, for the most part, to be found amongst the line of inventors. The seed of Cain, and not the seed of Seth, produces them. The former make the earth their home, and naturally seek to beautify it, and make it comfortable. The latter, with deepest soul-thirst, quenched by rills of living water springing not here; with heart-longings satisfied by an infinite, tender, divine Love, pass through the earth strangers and pilgrims, to the Rest of God.

Let us glance forward a little. The Church is not found on earth; but the earth still is the scene of man's invention; and with that surpassing boast "opposing and exalting himself above all that is called God, or is worshiped; so that he sitteth in the temple of God showing himself that he is God," he heads up his wickedness and ingenuity together, in calling down fire from heaven and in making "the image of the beast to breathe." (Rev. 13:14, 15.) 'Tis his last crowning effort,- his day is over,- and the flood and the scattering of old shall have their awful antitype in an eternal judgment and everlasting abasing.

But the heavenly saints have been caught up to their home. Is there invention there ? Does human ingenuity still work ? How can it, if every heart is fully satisfied, and nothing can be improved ? But then is all at one dead level? No, surely; for "discovery" shall abide when "invention" has vanished away,- constant, never-ceasing "discovery." The unfoldings, hour by hour, and age by age, of a Beauty that is infinite and inexhaustible,- the tasting a new and entrancing perfection in a Love in which every moment shows some fresh attraction, some new sweet compulsion to praise!

Discovery is already "ours," my reader-not invention; and each day, each hour, each moment, may be fruitful in discovery. Every difficulty met in the day's walk may prove but its handmaid; every trial in the day's path serve but to bring out new and happy discoveries. Nay, even grief and sorrow shall have their sweet discoveries, and open up to sight fountains of water hitherto altogether unknown, as with the outcast Egyptian mother in the wilderness of Paran, till we learn to glory in what hitherto was our sorrow, and to welcome infirmities and ignorance, for they show us a spring of infinite Strength and a fountain of unfathomable Wisdom, that eternal Love puts at our service! Oh, to grow in Faith's Discoveries !

Philip had a grand opportunity for "discovery," in the sixth of John; but, poor man, he lost it; for he fell back on creature resources, or, in other words, "Invention." Brought face to face with difficulty, how good it would have been for him to have said, "Lord Jesus, I am empty of wisdom, nor have I any resources to meet this need; but my heart rests in Thee:I joy in this fresh opportunity for Thee to display Thy glory, for them knowest what Thou wilt do." . Oh, foolish Philip, to talk of every one having a little, in that Presence of infinite Love, infinite Power. Do I thus blame him ? Then let this day see me looking upward at every difficulty, and saying "Lord, Thou knowest what Thou wilt do."
The morning breaks, my heart awakes,
And many thoughts come crowding o'er me,-
What hopes or fears, what smiles or tears
Are waiting- in that path before me ?

Am I to roam afar from home,
By Babel's streams, in gloom despondent ?
On sorrow's tree must my harp be
To grief's sad gusts alone respondent ?

The mists hang dank, on front and flank,
My straining eye can naught discover;
But well I know that many a foe
Around that narrow path doth hover.

Nor this alone would make me groan,-
Alas, a traitor dwells within me;
With hollow smile and heart of guile
The world without, too, plots to win me.

Thus I'm beset with foes, and yet
I would not miss a single danger:
Each foe's a friend that makes me wend
My homeward way,- on earth a stranger.

For never haze dims upward gaze,-
Oh, glorious sight! for there above me
Upon God's throne there sitteth One
Who died to save-who lives to love me!

And like the dew each dayspring new
That tender love shall onward lead me:
My thirst shall slake, yet thirst awake
Till every breath shall pant:-" I need Thee."

No wisdom give; I'd rather live
In conscious lack dependent on Thee:
Each parting way I meet this day
Then proves my claim to call upon Thee.

I'd not ask strength, but learn at length
The calm that's found with perfect weakness:
Thy shoulder's mine where I'd recline,
And there my pride is shamed to meekness.

Then Lord, thy breast is, too, my rest;
And there, as in my home, I'm hidden,-
Where quiet peace makes groanings cease,
And Zion's songs gush forth unbidden.

Yes, e'en on earth may song have birth,
And music rise o'er Nature's groanings,-
Whilst Hope new born each springing morn
Dispel with joy my faithless meanings.

F. C. J.

(To be continued.)

Question 7.- In Help and Food for April, page 101, It is said that Mary, the sister of Lazarus, was not at the cross, neither at the tomb. If Mary Magdalene was not the sister of Lazarus, then there is a difficulty to my mind. I have examined Scripture, and the Word seems to say she is. Are there two Mary’s who anointed the Lord ?

Answer.- Mary was a favorite and common name among the Jews,- doubtless from Moses' sister Miriam,- so much so that in the same family the name was given twice (John 19:25). Possibly, however, Mary of Cleophas was a half-sister, or even a cousin, called from intimacy a sister,- a usage not uncommon among the Jews.

Be this as it may, there is no scripture to Identify Mary, sister of Lazarus, with Mary Magdalene. Indeed it is impossible, for the one came from Magdala, a town in Galilee, and the other from Bethany, a town near Jerusalem (John 11:1,18).

There are three passages which speak of Mary, the sister of Martha and Lazarus – Luke 10:38-42; John 11:; John 12:1-9. Matt. 26:6-14 gives the parallel passage to this last, without her name, but only that of the town, Bethany.

Mary Magdalene had been delivered from seven devils, and had devoted herself to ministering to the Lord (Luke 8:1-3). She followed Him from Galilee, and was present at the cross (Matt, 27:55, 50). She was early at the tomb, and was the first to see the arisen Lord (Mark 16:9); John 20:1-18). Her history is therefore entirely distinct from that of the sister of Lazarus.

Neither must " the woman that was a sinner " (Luke 7:36-50) be confounded with either of the women mentioned. Her name is not given, and the summary at the head of the chapter in our authorized version which calls her Mary Magdalene has not the slightest foundation for so doing. On the other hand, the anointing by this woman must not be confounded with that by Mary the sister of Lazarus. The first was during the earlier part of our Lord's ministry in Galilee; the last was just at the close, and at Bethany. Their objects, too, were different:the first was the worship of a penitent sinner; the last the anointing for His burial, by one who had long known and loved Him and entered into His thoughts.

To recapitulate:Mary Magdalene and Mary the sister of Lazarus were two distinct persons; so were Mary Magdalene and the woman in Luke 7:; there were two anointings of our Lord.

"But the end of all things is at hand; be ye therefore sober, and watch unto prayer."
(1 Peter 4:7.)

(Lev. 16:12-14; Phil. 3:13, 14; 2 Pet. 1:3-9.)

The ground of Christianity is "Christ, and Him crucified," as Paul puts it, or "the Lamb, as it had been slain," as John writes it; or the incense and the blood, as Moses unfolds it in that great Atonement chapter of the Pentateuch, Lev. 16:If our salvation, from first to last, reposes on that firm and imperishable ground, the precious blood of Christ; if there can be no Christianity without the cross, whose blood was shed ? Who sustained that cross ? Who upheld that mighty work which, for grandeur and moral sublimity towers over all ? It was the glory of the One who died. The person upheld the work on which our souls rest for time and eternity. Oh, blessed foundation ! Oh, rock of everlasting strength !

First, we have the person, then the work. Aaron was to '' take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil." The incense sets forth the merits of Christ,- the moral beauties and excellencies of His person. Now, from Exod. 3:34-36 we learn that the "sweet incense" was composed of four precious ingredients, of like weight and beaten small. Surely the Christ of the four Gospels-crushed, bruised, and suffering-is here foreshadowed. But you cannot separate Christ from His work; hence the High Priest was directed to take a censer, or pan, of burning coals from off the altar and take it within the veil. He also filled his hands with the fragrant incense; and thus, in Jehovah's presence, we have in type the person, incense, and the work, the blood. Then the, to us, blessed and inseparable connection between the two is further shown. The incense put on the fire rose up in a delightful cloud and covered the mercy-seat. The memorials of Calvary are in the presence of God. The victor and victory are in. the Divine presence. The moral beauties and glories of the One who died have been expressed in and by the work of the cross as nowhere else. It was a golden censer (Heb. 9:4) which was used on these never-to-be-forgotten occasions – the annual day of atonement for Israel. Divine righteousness in exercise, could alone meet the requirements of the divine nature. Then the blood of the appointed sacrificial victim was sprinkled once on the mercy-seat and seven times before it. The mercy-seat was made of pure gold; and on either end of it a cherub was fashioned out of the same piece of gold of which the mercy-seat, or cover, of the ark was made. The ark contained the tables of the law,- the measure of what a fallen creature ought to be for God. The golden cherubim were the moral supports of Jehovah's throne in the midst of a sinful and guilty people. On what ground could a defiled people holily appear before a holy God ? Is it possible for a guilty one to stand before a righteous God ? It is. Death had taken place. The brazen altar had told its tale of judgment; and now the witness of death, blood, is taken into the presence of God and sprinkled on the throne. The cherubim are satisfied. Blood-the blood of God's appointed victim-has been shed at the altar, and sprinkled on the throne. It is enough. God is infinitely glorified. But then the blood was sprinkled seven times before the throne. Be it remembered that the sand of the desert constituted the floor of the tabernacle. Thus our standing before the throne is the Lamb, and that alone. You cannot add to its value; you have it in all its priceless worth, in its infinite value to God as ground of our standing in the divine presence; and here we know it and rejoice in it, as we tread the desert which His feet trod. Whose feet ? The feet of the One who shed His blood.

Thus we have the ground-alone and magnificent -of Christianity. If the person and work of Christ glorifies the throne, supports the sinners before it, there is no other – can be no other – basis of the whole system of Christianity, as God's only given system for men on earth. Christianity is worthless – yea, it is positively immoral – if you rob it of its distinguishing glory – the cross of Christ. Its moral power is gone if there be no Christ. Christianity without Christ would be like the heavens without the sun. Christ it is which gives motive and power. Without Him all – all – would be a huge, moral waste.

The definiteness of Christianity consists in its intense presentation of Christ. Several objects before the heart are distracting. The Christian has but one. The duties and responsibilities of life are many, but amidst them all the believer has to pursue but one object. The great, all-absorbing business of life, is to please Christ; to walk and live and serve Him wholly and only. Thousands of God's dear people live aimless, objectless lives. The lack of purpose, of point, of definiteness, is simply owing to the soul not grasping God's end in conversion – exclusive devotion to Christ. What a rare opportunity for all, but especially for Christian young men and women to shine for Christ. Organizations, societies, and the like, cripple individual energy. We want our young people to be fired with a holy enthusiasm,- a burning, passionate desire to be all for Christ in life and work; and while willing to be counseled by age and experience, yet indifferent to the frown or smile of others. Every true work of God has been wrought by individual effort.

The moral power of Christianity does not consist in strong assertion, nor is it doctrine and dogma authoritatively revealed. Christianity is a living power. It enters into all the relationships of life. It transforms a thief into a generous man (Eph. 4:28). It is an active force in this world. Christianity is not mere sentiment. It is an active, living, practical power, dealing with the needs, miseries, and woes of men. Its representatives are saved men and women,- persons morally brave. We have known many, in course of a lengthened ministry, naturally timid, and even weak in character, grow strong under the moral influence of Christianity. Christ produces splendid characters,- firm, yet gracious; strong, yet gentle.

The character described in 2 Pet. 1:, is not one a saved person all at once jumps into. It is a gradual addition and strengthening of Christian character. It is a process of development. The study of Scripture, the knowledge of God and of Christ, and the earnest pressing on in a path of godliness are essential to the cultivation of such a character as Peter here describes. W. S. (Scotland.)

John 4:22.-" Salvation is of the Jews." Samaritans claimed to be worshipers of God, descendants of Jacob, and to have the proper site for the temple on Mount Gerizim. In reality they were heathen, brought into the land by the king of Assyria (2 Kings 17:24-41) to occupy the territory made vacant by the deportation of the ten tribes. '' They feared the Lord, and served their own gods." They took His name, but continued to be in heart and practice heathen. Our Lord could not recognize anything of God in them, especially as they set themselves up against His revelation and His city. He therefore presses upon this woman the fact that the Jews were the channels of God's revelation, and that they did have the knowledge of the true God, though He was about to reveal a higher truth than that of legal observances and earthly places of worship. At the same time, he would recognize all that was of God in Judaism. In like manner, after Pentecost, when Philip went down to Samaria and preached Christ to them (Acts 8:5, &100:), and many were saved, they did not receive the Holy Ghost until the apostles came from Jerusalem. God would thus link His truth together, and show that His ways were to be recognized by those who had previously disregarded them.

TEACH ME TO DO THY WILL, FOR THOU ART MY GOD."

Another lesson learned, my God, with Thee !
I thank Thee for the victory won.
I did not know I'd need to learn this one,
And marveled why such exercise should be,
As o'er my task I bent most bitterly,
Examining my heart with scrutiny.

But e'er the discipline was over past,
I knew that I had deepest need to learn
This too. My Master, may I ever turn
To Thee when heaviness upon my heart is pressed
By some new sight of self I had not guessed!
I would this burden, too, upon Thee cast.

Then let me learn, though deep may be the pain.
I would not leave Thy school, my God ;-'tis well,
For through Thy discipline I'll have the more to tell
Of the surpassing grace and loveliness
Of Him who used my utter worthlessness
For His own glory and my endless gain.

Yea, let me learn; I would not pass my days
Indifferently, in carelessness and ease,
But from the world and all its folly cease-
At every step take counsel with Thy word,
And walk in sweet communion with Thee, Lord,
While to Thy blessed name be all the praise.

God's school is thorough, and the course life-long;
The object-lesson is His blessed Son;
The theme is endless when thou'st once begun;
But if thou'st ever tasted its sweet lore,
Thy thirsty soul will surely long for more,
And Christ become thy one, eternal song.

THE CHURCH.– ITS WORSHIP. (Continued from page 187.)

The noblest occupation for any creature is to be engaged in the worship of God. It is thus the seraphim are occupied, crying "Holy, holy, holy is the Lord of hosts." The varied orders of heavenly beings esteem it their highest privilege to be thus engaged; and it was for this that man was created. We cannot, then, have our attention called to a more important subject.

Particularly is it necessary at this present time to be clear as to what worship really is. In the common . acceptance of the word, "public worship" includes prayer, praise, and preaching, for the edification of saints or the conversion of sinners. A moment's thought will suffice to show, however, how incorrect this is. Even prayer is not worship,- most blessed privilege, and necessary as it is for every believer; but the asking for things which we need must not be confounded with the offering up to God that praise which glorifieth Him. One is receiving, or rather asking, from God; the other is giving to Him. Alas, that we have grown so selfish! We make everything to center about ourselves,- our salvation, our joy, our life here, even our service, – everything, in fact, is valued in proportion as we imagine it ministers to our true welfare. God and His glory are left out. Little wonder, then, that thoughts are confused as to what worship really is, and that it has been relegated to a place of very minor importance.

And yet we shall spend eternity in worship:the song of praise here, feeble as it may be, is but the
prelude to that universal harmony of worship which will fill heave and earth, when all things shall have been made new, and all things are at last beneath the sway of Him who possesses all. Until the praise will be feeble. But shall we who are a kind of first fruits of His creature,-shall we wait for eternity?

Let us, then, take up this most important, and, we may add, edifying and refreshing subject, and endeavor to give it the attention it deserves.

A glance at the Old Testament will show that the whole religious service revealed to Israel was principally worship. There was a sanctuary,-a three-fold sanctuary, we might say,-court, holy, and most holy place; there was a priesthood, most carefully set apart to God; there were sacrifices, daily and special; there were special set times, or feasts, for the offering up of prescribed sacrifices. All this was to emphasize to the Israelite that he was a worshiper. The sacrifices which more particularly met his need, such as the sin- and trespass-offerings, were still presented to God in worship,- while a far more prominent place was given to the burnt-offerings, which were more directly acts of worship, of a sweet savor to God. A notable feature of the ritual was the repetition of this offering on certain occasions (Num. xxviii), while such was the multitude of beasts offered at the dedication of the temple that the altar of burnt-offering was not sufficiently large, and the court had to be used for a similar purpose (i Kings 8:64).

The establishment of Jerusalem as the center only brought this the more into prominence,-the courses of singing Levites and the various ordinances of David showing that "praise was comely."

Having seen that praise was the characteristic of Old Testament service, before passing to the New we will designate the points of contrast between worship in the two dispensations.

Between the worshiper and the immediate presence of God there always hung a veil, impassable to all save yearly to the high priest, on the day of atonement, when he entered in with the blood of the atonement sin-offering. All the blood of victims shed could not take away that veil because it could not take away sin. This veil, then, 'characterizes the worship of the Old Testament. God was merciful, but He would by no means clear the guilty. None dare, not even the most faithful, enter into His awful presence. The law, too, was in exercise,-"Cursed be he that confirmeth not all the words of this law to do them." (Deut. 27:26.) To every exercised conscience this surely must have put a check upon any full confidence he might have had in approaching God. The law, while it imposed a curse on the one hand, brought into bondage on the other, for making its appeal to the flesh, man's nature, it could but stir up the enmity of the carnal mind. The sacrifices, while they might lull, could not banish, these fears; for if otherwise '' the worshiper once purged would have no more conscience of sins." True, faith could and did pierce through these "clouds and darkness" which were "round about Him," and catch glimpses of His glory, and say "Oh, taste and see that the Lord is good"; but even these were but glimpses, accompanied by oft-repeated confession of sins and entreaties for mercy. Such was God to His people under law, and such was legal worship,-giving glory to God for His majesty, wisdom, and power, but holding man off as unfit to stand before Him.

Passing on to the present dispensation, how great, how wondrous, the contrast! The veil has been rent in twain from the top to the bottom. The veil between man and God characterized Old Testament worship; the veil done away is the distinguishing feature of the New. "Having therefore, brethren,' boldness to enter into the holiest by the blood of Jesus, . . . through the veil." What was a way of death to the Hebrew priest is a way of life to the Christian. There is no faltering, but boldness,-"boldness and access, with confidence." The right of entrance is the blood of Jesus instead of the blood of bulls and goats, which could never take away sin. The believer stands before God "clean, every whit," "once purged," with "no more conscience of sins." Well may he enter boldly into the very holiest ; well may he now pour forth his full soul in freest praise:-

"Within the holiest of all,
Cleansed by His precious blood,
Before the throne we prostrate fall,
And worship Thee, O God."

Instead of the law, condemning and bringing into bondage, the Christian is under grace, – "grace, reigns,"-the full unmerited love of God poured out upon us,-"no condemnation,"-"not under law, but under grace." Well may we dwell upon these precious themes. Would that all the Lord's people knew fully what they meant! Worship would be the result.

Growing out of this place of nearness, this freedom from the law, there is an apprehension of the nature of God never had before. Not a whit is the glory of His justice dimmed:nay, it shines with more dazzling brightness as its flames fell upon the Son of God, the true sacrifice who hung upon the cross,- "He that spared not. His own Son." But now we see not only justice, but love,- love in its fullness and in an intensity which none but God could have, and none but He can fully know,-
"God only knows the love of God."

We see not glimpses now, but the full, steadfast shining out of " the glory of God in the face of Jesus Christ." We know God as Father, we have the Spirit of adoption, we have the knowledge of eternal redemption. Precious truths, which were as buds hidden beneath their protecting sheath of types and shadows during the winter of law, have now burst forth into leaf, blossom, and fruit, to charm us with their beauty and delight us with their sweetness. We are in a new land,- resurrection land, risen with Christ, linked with Him who has said "I am alive forevermore." Now can there be no question as to acceptance,-that has been fully settled; no fear as to eternal security,-that is in His hands who has said " Because I live, ye shall live also." The grave-clothes of a carnal worship can but hamper now, and so must be laid aside.

In brief, we. might say that Christian worship has its grounds in an accomplished redemption; its object is God the Father and the Son; its place the holiest,- the immediate presence of God; its power the Holy Spirit; its material the truths fully revealed in the word of God; and its duration eternity.

There are several points just touched which must be enlarged upon. There can be no question that God the Father is the object of Christian worship:"I have declared unto them thy name." (John 17:
26.) "The Father seeketh such to worship Him." (John 4:23.) None would question this. Equally clear is it that the Son is the object of worship:"That all men should honor the Son even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him." (John 5:23.) Surely in the face of such a scripture we could scarcely conceive of any one teaching that the Lord Jesus Christ is not the object of worship, to be praised as equal with the Father. And yet such doctrine has been taught, – a direct insult to Him who in grace took a servant's form.

Many who heartily accept what has been said as to the worship of the Father and the Son, will hesitate to say that the Holy Spirit is not presented in the New Testament as the object, but as the power of worship. Let us be clear. We would not hint at the blasphemy of denying that the blessed third person of the trinity is divine. He is God just as absolutely as and equal with the Father and the Son; and as God surely is entitled to worship and adoration. But as the Holy Spirit, He is presented as the One who empowers for worship :"We worship by the Spirit of God." (Phil. 3:3, R. V. ) He does not present Himself, but takes, as it were, a subordinate place. Reverently speaking, as our Lord took the place of humiliation during His life upon earth, tabernacling in flesh (ever a Man in a body in glory), so, too, now the Holy Spirit has come to earth, and is content to dwell in our poor bodies, – temples of the Holy Ghost, – and in the Church of Christ. He is upon earth, as contrasted with Christ, who is in heaven with the Father, the object of worship. From this we trust it will be clear why we say the Holy Spirit is not presented in the New Testament as the object of worship. He is the power for it, however. Our praises must be in His energy, or they are not truly praise It is so with our prayers (Rom. viii). Equally so with praise. "No man can say that Jesus is the Lord, but by the Holy Ghost." (i Cor. 12:3.)

One word as to who are worshipers, under the Christian dispensation. Under the law, the worshiper was. in one sense, any man who brought an offering; and in another, only the Priest:in the fullest sense only the high priest, and he only once a year. Under the first definition any were worshipers; under the second, scarcely one. The first was too wide; the second too narrow. In Christianity all believers are priests (i Pet. ii 5, 9), and only believers are. None can worship God but those who are washed by the blood of Christ, and all such have equal access to Him. The idea of classes here, some having greater privileges, closer access to God, is most abhorrent to one taught of God, and cannot be too strongly characterized as most deeply dishonoring to the person and work of Christ. Yet this is the very root of Romanism, and by no means so rare in Protestantism as might be imagined. Nay, we must, in faithfulness, say that the very '' notion of a clergyman " is potentially the germ of class Priesthood. We are all priests; we all have the same nearness to God through Christ, and can all sing "Unto Him that loveth us, and hath washed us from our sins in His own blood, and hath made us a kingdom of priests (a royal priesthood, i Pet. 2:9), unto God and His Father:to Him be glory and dominion forever and ever. Amen." (Rev. 1:5, 6.)

There is one high priest who ever liveth (Heb. 7:), through whom all our worship is presented in perfect acceptance, because linked with the sweet savor of His name, He stands forever alone as High Priest; but distinction among the priests of God – His worshipers – there is none. Of gifts of ministry we will speak later at length. We would at present only warn the reader never to confound priesthood and ministry:they are radically and entirely different.

We have thus far sought to present some of the leading characteristics of Christian worship. But what has been said can apply to individuals entirely; and it must now be made plain that there is church worship as well as individual,- corporate praise. Not that the ground, object, or materials of the praise are different, but God has provided that the Church shall praise as a whole. The truths we have been considering in previous papers thus far will serve to make this clear. The unity of the Church, the link of the Spirit to a glorified Christ and to one another, – these and kindred truths necessitate the conclusion that "we are "members one of another." When, therefore, we come together, if according to God's mind, we are not merely individuals, but form an assembly representing the whole Church. Our worship is now corporate. The praise and adoration are not merely of an individual, but of an assembly. Let us pause and admire the wisdom as well as the love of God in this provision. He knows we are social beings, that our joy as well as our sorrow needs to be shared, and that thus the one is increased and the other diminished. So in our highest service He has provided that we shall unitedly pour forth our tribute of prayer and thanksgiving.

(To be continued.)

" But without faith it is impossible to please him :for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him."-Heb. 11:6.

The ten tribes rebelled against authority – oppressively used-instead of turning to God for help. But, on the other hand, usurped authority is to be refused, in obedience to God. Absalom enthroned himself king, but David refused his authority, and Jonathan ignored the decree of Saul-his own father, and king by divine right. To obey God rather than men is always right. But in the church, often, both sides are ready for division, and permanent confusion results. May we humble ourselves before God, that He may lift us up!

My meat" is to do the will of Him that sent me, and to finish His work.""I have a baptism to be baptized with, and how am I straitened until it be accomplished."Thus did Jesus speak of His own labor of love ; and who that professes to be a follower of Him can set a lower measure for his own life than his Master's, "who left us an example that we should follow His steps" ?Not, indeed, that he has no natural fellowship with all that charms the senses or the mind of man, but the melody of the songs of heaven is heard above the voice of earthly music; and the far more exceeding and eternal weight of glory, seen by the eye of faith, outshines the transient sparkle of earthly splendor. "the time is short."Most blessed word, whether for the stirring up of our diligence in our Lord's work, that when He cometh we maybe found doing His will; or for the gladdening of our souls in the prospect of the near approach whose coming shall be "as the light of the morning, when the sun ariseth, even a morning without clouds." (2 Sam. 23:)Let us try everything that the world holds dear by the glory of that day, by the power and coming of Jesus, by the joy of His saints in whom He will come to be glorified, and then let our hearts decide whether we are ready to count all as dung that we may win Christ.

(Continued from page 41.)

CHAPTER IV.

The fourth subdivision follows the third, as Numbers follows Leviticus, with the story of the temptation in the wilderness. The Israelites took forty years, and then how little had they learned the lessons which they were put there to school to learn! The Lord is there forty days, and approves Himself as all the way through perfect,- Master, and not disciple.

He had fulfilled, as we have seen, in the thirty years of His private life at Nazareth, His own human responsibility before God. He had then come forth from that retirement to take His public place as Mediator for others. He is now accepted as perfectly pleasing to the Father, the unblemished Lamb of sacrifice, the Priest able to offer for the sins of men. To this office He is consecrated by the descent of the Spirit upon Him, and is now the Christ, the "Anointed," proclaimed openly to be this.

In obedience to the law of responsibility He must be now tested as to His ability for the path upon which He has entered. The book of Job shows us Satan allowed of God for this purpose to be " the accuser of the brethren." He who is to be the "firstborn among" these pleads for Himself no exemption from this trial. He is expressly "led up of the Spirit into the wilderness, to be tempted of the devil" who is designated thus, according to the meaning of the term, as the "false accuser."

But God had pronounced, Is not that enough ? Alas, sin had come in, distrust of God Himself:He
also is upon trial; and Satan's reasoning in Job's case clearly takes that ground. God pronounces as to Job, and he takes exception as to it. "Hast Thou not made a hedge about him, and about his house?" is as much as to say '' This sentence is not after fair trial."And God, in His mercy to man, who had, to his undoing, accepted Satan's malignity for truth, does not retreat behind His privilege. If He is and must be sovereign in His doing, so that '' none can stay His hand, or say unto Him, what doest Thou?" yet He will suffer question, and let all be brought into the fullest light. Job's "hedge" is taken away, and Satan is allowed large limits within which to deal with him,- the end being, of course, blessing to the sufferer, and vindication of God's perfect ways.

Here is His own Beloved, and there is no remnant of a hedge about the person of the Christ of God. Nor will He use the power that is His against the adversary. As conflict between good and evil, power cannot decide it. The good must manifest itself as that, and stand by its own virtue against all odds, The glorious Wrestler is stripped, therefore, for the wrestling. Son of God, though He be, He ordains for Himself the poverty of the creature, the conditions of humanity, and these in their utmost straitness. Man in Adam in his first perfection had been tempted in a garden, specially prepared and furnished for him. But one thing was denied him ; and in the denial there was contained a blessing, among the chief of all the blessings there. Real want there was none, and need was in such sort ministered to as to be itself in every character the occasion of a new delight. The weakness of the creature is owned, but tenderly provided for, so as to witness of the tender arms of love that were about him:he had but to shrink into them to be in perfect safety, outside of all possible reach of harm.

But not so sheltered, not so provided for, was the new Adam, the Son of man. The garden had gone:in its stead was the wilderness; nor was there nurture for Him even, from Nature's barren breast. For forty days He fasts, and then the hunger of those forty days is on Him:then the tempter comes. It marks the contrast between Him and other men, that whereas a Moses or an Elias fasted to meet God, He must fast to meet the devil.

There are three forms of the temptation; though with the first broken we see, indeed, that victory is gained over them all. Yet for our instruction, however, it is that we are permitted to have all before us, that we may realize the points in which the subtlety perfected by ages of experience finds man to be above all accessible, and how Satan is to be resisted still. We shall do well to consider them closely, therefore, and with the closest application also to ourselves. The battlefield here may seem to be a narrow one; the points of attack few; the weapons employed against the enemy a scanty armory; but here lies one of the excellencies of Scripture, that its principles, while they may seem simple, have in them the depths of divine wisdom, and far-reaching application to the most diverse needs.

"And when the tempter came unto Him, he said, If thou be Son of God, command that these stones be made bread."

Satan thus would act upon Him by the conviction of what He was, and make Him assert Himself, in circumstances which seemed quite unsuited to Him as such. The Son of God, the beloved of the Father, at the extreme point of starvation in a desert! But then this was surely in His own power to set right:was it not true that He needed not circumstances to be adjusted to Him, who was able so easily to adjust them to Himself ? The power surely was His, the need was real, the hunger was sinless:why, then, should He not put forth His power, and make the stones of the ground into bread to supply His necessities ? So simple and plausible is the suggestion, so well it seems to recognize the truth of what He was, so natural is it with us to minister with what power we have to our own requirements, that to any of us, naturally, it would seem to be of no evil suggestion. at all,- no temptation. But it was such; and the Lord's answer will show us, better than any reasoning of our own, why it was such.

It has been noticed always – it could scarcely escape notice-that the Lord answers from the word of God. This is the sword of the Spirit, the only weapon we have wherewith to encounter the adversary. But it is striking to find the Lord, who could have certainly answered from His own mind, using always, and with distinct reference to it as such, the written word. We see that He takes the same ground as ourselves, answers as man, and subject, as we are, to the authority of God. And this the passage that He quotes fully proves,-going, indeed, beyond it:" It is written, man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

This is from Deuteronomy (8:3), the book that sums up the lessons of the wilderness for the people who had passed through the wilderness. And the passage shows that the dealings of God with His people had been directly designed to teach them this:"And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knew-est not, neither did thy fathers know, that He might make thee know that man liveth not by bread alone, but by every word that proceedeth out of the mouth of the Lord doth man live." How important – how supremely important, therefore, is this principle!

Man lives by the word of God,- in obedience to it. The true life of mail is nourished and sustained alone by this. Bread will not sustain it:the life of obedience is that which alone is "life." In this way we see, that though, because of inherent sin everywhere, the legal covenant had no life in it, yet there is another sense in which "which, if a man do, he shall even live in them," is to be understood. There is really a path of life thus, though grace alone can put us in it, or retain us there. Eternal life and disobedience cannot go together. This is, in the nature of things, impossible. The gospel docs not alter it; grace but affirms it:yea, "sin shall not have dominion over you, because ye are not under the law, but under grace."

All this is in the passage quoted by the Lord; but in His application of it we are made to go further than naturally we should carry it. What principle of disobedience, we might question, could be contained in the simple suggestion to use power that He really had, to minister to need that was as really His also, and in which, therefore, there could be no evil ?

Notice, then, that it is as "man" He speaks,- it is of man these things are written. Son of God He was,-adoringly we own it:it is that makes the path we are thinking of so wonderful an one; but it is not in the open glory of the Godhead that He is come to traverse the earth, but to learn obedience in a path of humiliation,- nay, by the things that He suffered. He is come as man to work out redemption for men; and for this to learn all that is proper to man, apart from sin. Thus He cannot save Himself out of this condition by the power of the Godhead. What He can use freely for others, for Himself He cannot use. It is He of whom it is written in the volume of the book, " Lo, I come to do Thy will, O God! … I delight to do Thy will, O my God; yea, Thy law is within my heart." (Ps. 40:7, 8.) Thus He is here subject, and subject in satisfaction and delight, to the will of Another. He has, in His whole course on earth, no other motive. Need may press, appetite may crave:He feels all this as other men; did He not feel it, the glory of His humiliation would be dimmed. But while He feels it, it is no motive to Him:there is but one motive – the will of God. To make Himself the motive would destroy this perfection,- come to do that will, nothing else.

This is the spirit in which He goes forth to service:the close of it on earth – closing with the deepest humiliation and dreadest shadow of all – affords so beautiful an example of this principle, even while at first sight it might seem in conflict with it, that one cannot forbear to speak of it here. One of the physical distresses of the great agony of the cross is the intense thirst that is produced by it. Almost the last words of the Lord there had reference to this, and gave it expression. His words, "I thirst," are answered by the sponge filled with vinegar, of which He tasted; and they were such as naturally to call forth such an answer. Was this, then, really any seeking of relief, in His extremity, even from the hands that had nailed Him there? No, this could not be; and we are carefully guarded from such a perversion. There was one scripture, we are told, that remained to be fulfilled; and of this it was, in all the agony of the hour, that He was thinking:"Jesus, that the Scripture might be fit I filled, saith, I thirst." This leads to what had been predicted, "In my thirst they gave me vinegar to drink." Thus the glorious obedience shines here without a cloud upon it; nay, with surpassing luster. " Lo, I come to do Thy will, O God," is throughout the principle of His life. F. W. G. (To be continued.)

The inheritance is reserved in heaven for us, and we are kept for the inheritance by the power of God (i Pet. 1:3, 4). God, as it were, holds the inheritance in one hand and us in the other. Both are kept by His almighty power, and will soon be brought together.

CHAPTER IX. (Continued from page 240.)

The last two verses of Chapter VIII. connect with the opening words of this chapter. The more Ecclesiastes applies every faculty he has to solve the riddle under the sun, robbing himself of sleep and laboring with strong energy and will, he becomes only the more aware that solution is altogether impossible. The contradictions of nature baffle the wisdom of nature. There is no assured sequence, he reiterates, between righteousness and happiness on the one hand, and sin and misery on the other. The whole confusion is in the sovereign hand of God, and the righteous and the wise must just leave the matter there, for "no man knoweth either love or hatred by all that is before them." What discrimination is there here ? Do not all things happen alike to all ? Yes, further, does not Time, unchecked by any higher power, sweep all relentlessly to one common end ? Love cannot be inferred from the " end " of the righteous, nor hatred from the "end" of the sinner; for it is one and the same death that stops the course of each. Oh, this is indeed an " evil under the sun."

Darker and darker the cloud settles over his spirit; denser and still more dense the fogs of helpless ignorance and perplexity enwrap his intelligence. For, worse still, do men recognize, and live at all reasonably in view of, that common mortality? Alas, madness is in their hearts while they live, and after that they go to the dead; and then all hope for them, as far as can be seen, is over forever. Dead! What does that mean ? It means that every faculty, as far as can be seen, is stilled forever. The dead lion, whose majesty and strength while living would have even now struck me with awe, is less formidable as it lies there than a living dog. So with the dead among men :their hatred is no more to be feared, for it can harm nothing; their love is no more to be valued, for it can profit nothing; their zeal and energy are no more to be accounted of, for they can effect nothing; yea, all has come to an end forever under the sun. Oh, the awfulness of this darkness! "Then I will give," continues Ecclesiastes, "counsel for this vain life in conformity with the dense gloom of its close. Listen! Go eat with joy thy bread, and merrily drink thy wine; let never shade of sorrow mar thy short-lived pleasure; let no mourning on thy dress be seen, nor to thy head be oil of gladness lacking; merrily live with her whom thy affection has chosen as thy life-companion, and trouble not thyself as to God's acceptance of thy works-that has been settled long ago; nor let a sensitive conscience disturb thee:whatsoever is in thy power to do, that do, without scruple or question;* for soon, but too soon, these days of thy vanity will close, and in the grave, whither thou surely goest, all opportunities for activity, of whatever character, are over, and that-forever! " *I believe this is distinctly the hearing of these words, and not as in our version.*

Strange counsel this, for sober and wise Ecclesiastes to give, is it not? Much has it puzzled many a commentator. Luther boldly says it is sober Christian advice, meant even now to be literally accepted, "lest you become like the monks, who would not have one look even at the sun." Hard labor indeed, however, is it to force it thus into harmony with the general tenor of God's word.

But is not the counsel good and reasonable enough under certain conditions ? And are not those conditions and premises clearly laid down for us in the context here ? It is as if a whirlwind of awful perplexities had swept the writer with irresistible force away from his moorings,-a black cloud filled with the terrors of darkness and death sweeps over his being, and out of the black and terrible storm he speaks-Man has but an hour to enjoy here, and I know nothing as to what comes after, except that death, impenetrable death, ends every generation of men, throws down to the dust the good, the righteous, the sober, as well as the lawless, the false, and the profligate; ends in a moment all thought, knowledge, love, and hatred;-then since I know nothing beyond this vain life, I can only say, "Have thy fling;-short, short thy life will be, and vain thou wilt find this short life; so get thy fill of pleasure here, for thou goest, and none can help thee, to where all activities cease, and love and hatred end forever."

This, we may say, based on these premises, and excluding all other, is reasonable counsel. Does not our own apostle Paul confirm it ? Does he not say, if this life be all, this life of vanity under the sun, then let us eat and drink, for to-morrow we die ? Yea, we who have turned aside from this path of present pleasures are of all men most miserable, if this vain life be all.

And are we to expect poor unaided human wisdom to face these awful problems of infinite depth without , finding the strongest evidence of its utter incapacity and helplessness? Like a feather in the blast, our kingly and wise preacher (beyond whom none can ever go) is whirled, for the time being, from his soberness, and, in sorrow akin to despair, gives counsel that is in itself revolting to all soberness and wisdom. Nothing could so powerfully speak the awful chaos of his soul; and-mark it well-in that same awful chaos would you and I be at any moment, my reader, if we thought at all, but for one inestimably precious fact. Black like unto the outer darkness is the storm-cloud we are looking at, and the wild, despairing, yet sad counsel, to "live merrily" is in strict harmony with the wild, awful darkness, like the sea-gull's scream in the tempest.

Let us review a little the path of reasoning that has led our author to where he is ; only we will walk it joyfully in the light of God.

" No man knoweth love or hatred by all that is before him."We have looked upon a scene where a holy Victim-infinitely holy-bowed His head under the weight of a judgment that could not be measured. It was but a little while, and the very heavens could not contain themselves with delight at His perfect beauty, His perfect obedience ;but again, and yet again, were they opened to express the pleasure of the Highest in this lowly Man. Now, not only are they closed in silence, but a horror seems to enwrap all creation. The sun, obscured by no earth-born cloud, gives out no spark nor ray of light; and in that solemn darkness every voice is strangely hushed. From nine till noon the air was filled with revilings and reproaches-all leveled at the one sinless Sufferer; but now, for three hours, these have been absolutely silent, till at last one cry of agony breaks the stillness ;and it is from Him who was oppressed and afflicted, yet opened not His mouth; was brought as a lamb to the slaughter; and as a sheep before her shearer is dumb, so opened He not His mouth:- "Eli, Eli, lama sabachthani"-"My God, my God, why hast Thou forsaken Me ! "

There, my beloved readers, look there! Let that cross be before us, and then say, " No man knoweth
love or hatred by all that is before them." Are not both revealed there as never before ? Hatred ! What caused the blessed God thus to change His attitude towards the One who so delighted Him that the heaven's burst open, as it were, under the weight of that delight ? There is but one answer to that question. Sin. Sin was there on that holiest Sufferer- mine, yours, my reader. And God's great hatred of sin is fully revealed there. I know "hatred" when I see God looking at my sin on His infinitely holy, infinitely precious, infinitely beloved Son….

Let us meditate upon, without multiplying words over this solemn theme, and turn to the Love that burns, too, so brightly there. Who can measure the infinity of love to us when, in order that love might have its way unhindered, God forsakes the One who, for all the countless ages of the eternal past, had afforded Him perfect "daily" delight, was ever in His bosom-the only one in that wide creation who could satisfy or respond, in the communion of equality, to His affections-and turns away from Him ; nay, "it pleased the Lord to bruise Him"; "He hath put Him to grief." Ponder these words ; and in view of who that crucified Victim was, and His relationship with God, measure, if you can, the love displayed there, the love in that one short word "so" – "God so loved the world that He gave His only begotten Son ; "-then, whilst viewing the cross, hear, coming down to us from the lips of the wise king, "No man knoweth love or hatred." Hush! Ecclesiastes, hush! Breathe no such word in such a scene as this. Pardonable it were in that day, when you looked only at the disjointed chaos and tangle under the sun; but looking at that cross, it were the most heinous sin, the most unpardonable disloyalty and treason, to say now, "No man knoweth love." Rather, adoringly, will we say, "In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins. And we have known and believed the love that God has to us."

Yea, now let "all things come alike to all:"-that tender Love shall shed its light over this stormy scene, and enable the one that keeps it before him to walk the troubled waters of this life in quiet assurance and safety. Death still may play sad havoc with the most sensitive of affections; but that Love shall, as we have before seen, permit us to weep tears; but not bitter despairing tears. Further, it sheds over the spirit the glorious light of a coming Day, and we look forward, not to an awful impending gloom, but to a pathway of real light, that pierces into eternity. The Day! We are of the Day! The darkness passes, the true light already shines !t Then listen, my fellow-pilgrims, to the Spirit's counsel:" But ye, brethren, are not in darkness, that day should overtake you as a thief. Ye are all the children of light, and the children of the day:we are not of the night, nor of darkness. Therefore, let us not sleep, as do others, but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the Day be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation."

Our poor preacher, in the darkness of the cloud of death, counsels, "merrily drink thy wine." And not amiss, with such an outlook, is such advice. In the perfect Light of Revelation, lighting up present and a future eternity, well may we expect counsel as differing from this as the light in which it is given differs from the darkness. "The night is far spent, the day is at hand:let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the Day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill the lusts thereof." A men and A men.

(To be continued.)

Question 8.-Please explain Heb. 13:10:"We have an altar, whereof they have no right to cat which serve the tabernacle." Does it apply to those in system ? S. H.

Answer.-The Epistle to the Hebrews, as its name would suggest, shows the contrast between Judaism and Christianity. A glance at the various subjects will show this. Prophets, angels, Moses, Aaronic priesthood, carnal sacrifices, the law,- are all contrasted with, only to give way to, the Lord Jesus Christ, who through His death and ascension to the right hand of God has displaced the worldly sanctuary and a worldly religion, to introduce His people into the presence of God in the joy and liberty of a spiritual worship, and to make them strangers and pilgrims here. The whole epistle shows that Judaism and Christianity are mutually exclusive. This is what the verse in question teaches. The altar is put for the whole system of Christianity founded upon the sacrificial work of Christ. Those who are united with Judaism-an earthly anticipative thing – have no right to claim any link with the spiritual heavenly fulfillment. The principle may, of course, be applied to any worldly system of religion which is but a feeble copy of Judaism. Care must be taken, however, not to press this in a harsh way, and to remember that the Lord has many who while outwardly linked with such systems are in heart separated from them, but lack knowledge and faith to "go forth unto Him without the camp bearing His reproach."

Question 9.- Please explain John 3:3, 5. Is it true that it applies only to the Jews and to their entrance into the kingdom of our Lord upon the earth, as Son of David ? J. N. G. W.

Answer.-The passage is by no means to be confined to the Jews, though it includes them (Ezek. 11:19). The expressions "kingdom of God" and "kingdom of heaven" are similar, though not exactly synonymous. The latter is used in Matthew, the dispensational gospel, and applies to all forms of the kingdom, to the admixture of evil introduced by the enemy, etc. (Matt, 13:) The term "kingdom of God" is more general, and often used in a moral and special sense, excluding evil in a way that the other term does not (Rom. 14:17, etc.). It is in this sense that the passage in John is used. When our Lord sets up His kingdom in power, He will then purge it, leaving only those born again to enter into the millennial kingdom. Meanwhile it applies now spiritually.

Question 10.-What is the scriptural way to treat one who conies to the breaking of bread, an entire stranger to every one, and who desires to break bread with us?

Answer.- The breaking of bread is the expression of the fullest fellowship, and fellowship is always intelligence. We must know a person before we can know he is a child of God. If we received him otherwise, there would be no fellowship and no exercise of care or responsibility. Receiving means the fullest expression of confidence:how could we have that in one with whom all were unacquainted ? One in a right state of soul would readily recognize the propriety of this, and would not force himself upon the consciences of the Lord's people. In this connection it might be well to suggest greater care in the matter of giving letters of commendation to those going where they are not known. If we realize our responsibility in this we will be careful to see that the letter is never omitted.

Question 11.- What is the scriptural way to receive one we are well assured is a child of God, untainted with moral evil or false doctrine, but who is connected with some denomination ?

Answer.-Ecclesiastical knowledge is not a test of fellowship, but godliness in walk, doctrine, and association is. We could not refuse one connected with an evangelical denomination, simply for that reason. Our responsibility would then begin, and we should endeavor to enlighten him and lead him to separate in heart from that which is unscriptural. It must be added, however, that since the inroads of infidelity, under the guise of Higher Criticism, and of false doctrines of various kinds, especially denials of future punishment, much greater care must be exercised. We must guard, on the one hand, from a mere rigid exactness-"he followeth not with us" ;-and, on the other, from a looseness which would speedily quench the lamp of testimony, and reduce all to the level of that which surrounds us.

One of the most beautiful parables of our Saviour is that in which He teaches the lesson of human dependence upon Divine care:"If God so clothe the grass which is to-day in the field, and to-morrow is cast into the oven, how much more will He clothe you, O ye of little faith?" Nature in Summer impresses this parable upon our mind. The lesson of Jesus is illustrated and enforced by the silent but eloquent beauty of the May field. An emerald rainbow of mercy is then around the warm, quickened bosom of the earth, assuring us that He who clothes the naked soil will clothe us too. Nay, we see the very process by which the Divine covenant is being fulfilled going on day after day under our eyes. We see the flax extracting from the earth the materials of those fibers which are to be woven into garments for us. We see in our pasture-lands the sheep converting, by some mysterious vital action, the grass which they eat into snowy fleeces to keep our bodies warm. Our food and raiment come from the same humble source; and the grass may, therefore, well be employed to teach us our frailty and dependence upon God for our temporal blessings. We know that the same law which regulates and limits the supply of our food from the grass, also regulates and limits the supply of our raiment from the grass. We are apt to think that, by the aid of our vast mechanical appliances, we can produce the materials of clothing in unlimited quantity, but the slightest reflection will convince us of the fallacy of this idea. Wool and flax are in reality as difficult to produce as corn; nay, more so; for, while they are equally subject to the vicissitudes of the season-to blights and storms and diseases they cannot, like the corn be produced in every country, being confined to certain regions and peculiar climates. The annual stock of clothing materials, like the annual supply of food, is sufficient only for the annual consumption of the human race; so that year after year, we have to work for our raiment as we have to work for our meat. We can no more accumulate and lay up in store our wool and flax than we can accumulate and lay up in store our corn. . . . And in all this we have a most convincing proof of the beautiful harmony that exists between the moral and physical laws of the universe. He who " causeth the grass to grow for the cattle," and by this agency brings food and raiment out of the earth for man, has commanded us to " take no thought for the morrow." And the limitations which He has imposed upon the production and preservation of our food and clothing, the only true riches of the world, teach us most impressively that "by taking ever so much thought we cannot make ourselves independent." We are brought back from all our vain efforts and covetous desires after an inexhaustible store of life's necessaries, from the faithless faint-heartedness, which is too often the principal motive in the pursuit of the phantom independence, to a simple, childlike trust in Him who hath promised to feed and clothe us as He feeds and clothes the grass of the field.- "Bible Teaching in Nature" (McMillan).

Self is our greatest foe, our most dangerous enemy :we generally admit this, and yet we do not act under the influence of it :happy is the man is habitually afraid of himself.

Question 3.- If the natural man is utterly corrupt, what is the moral value of the so-called amiable qualities, such as natural affection, benevolence, etc.? Are these evil? A. M. C.

Answer.- We must remember, first of all, that God has a different standard of measurement from man's. He measures motives, which we cannot; and secondly, He tests everything with relation to Himself. If these two factors are present in our tests of the naturally amiable qualities in man we will find their true worth in God's sight. As to motive, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." (1 Cor. 10:31.) Does the benevolent worldly man act from that motive? Does the parent love his child because the love of Christ constrains him? We know that such is not the case. How often is selfishness only too apparent in much that passes for love,-desire for approbation in what passes for disinterested benevolence. But unquestionably there is much that is amiable between man and man, in which God is left out entirely. Sinners lend to sinners, and salute their friends. But God's glory is far from their thoughts. " That which is born of the flesh is flesh." It may not be low or immoral conduct, but it does not rise to God. Spiritual death consists in separation from God; and, alas, the stamp of death is upon all that is fairest and sweetest in the natural man. Even his religiousness but sharpens his hatred of God, as witness Saul of Tarsus.

It will be remembered that honey, as well as leaven, was excluded from the offerings to God. Natural amiability could have no place before Him. It is by Christ, and Christ alone, we draw near to God. In Him alone are we complete. Honey may do to taste, as Jonathan did, and was refreshed; but he only dipped the end of his rod in it,- a mere taste. The sweets of this life, even when apparently most innocent, do but allure us. from God, if we are not careful.

It is a great thing, in days of declension and fickleness, to be steadfast. One may not be brilliant, may seem to have no special gift, but if he is reliable he is a power for good. In the heavenly warfare (Eph. 6:) the word "stand" is prominent. It shows the courage which is ready to meet the enemy, and is the presage of victory. After his wondrous exposition of the great doctrine of the resurrection (i Cor. 1:5), the apostle presses as a practical outcome of that doctrine:"Therefore my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." What an inducement to steadfastness! Christ is victorious :we, through Him, are sure to be more than conquerors. Let us, then, stand firm,- in our daily walk, our testimony, and in all that relates to our fellowship with another. How much good one does who is always present at the prayer or reading meeting. His steadfastness in that is a constant example to others. And so in everything else. The Church needs gifts, and Christ has provided them; but it needs simple daily steadfastness on the part of all.

THE CHURCH.– ITS MINISTRY. (Continued from page 248.)

When the evangelist has awakened the sinner and led him to Christ, through the power and blessing of the Holy Spirit, he has introduced him into the Church. Here his work as an evangelist ceases. To be sure the saved soul will love to hear the gospel of salvation again and again for his joy and establishment. He will find, if he goes on with God, that his relish for the simple elementary truths of redemption increases. To lose taste for the gospel is to lose taste for the love of God, and is one of the surest marks of spiritual declension. But though he delight in it, he no longer listens to it as one who needs to be saved. In that sense he is out from under the care of the evangelist, and needs other ministry. We might remark, in passing, that the evangelist, in the love which he surely has for new-born souls as their spiritual father, will see to it that, as they have through the Spirit of God been introduced into the Church, the body of Christ, so also they will be brought into fellowship with that Church as it may have local expression. It is strange to think of a true evangelist, with a real passion for souls, after they have been brought to Christ, showing indifference as to their ecclesiastical associations. And yet, do we not hear of new converts being advised to enter "the church of their choice," or of their family? Was it thus when the gospel was put before them ? Were they left to make choice of various ways of salvation, as by the law, or reformation, or by religious profession ? Ah, no.! they were told there was but one Way, and that out of Christ they must be lost forever. Scripture was given to prove this, and they were not left alone until they had accepted God's way of salvation.

So should it be in the matter of church fellowship. The evangelist-in imitation of the good Samaritan- having bound up the sinner's wounds, pouring in the oil and wine-the blood of Christ witnessed to and applied by the Holy Spirit,-brings the wounded man to the inn, where he can be taken care of. And in this matter of church fellowship, surely as great care should be taken as in the matter of salvation ; for God's honor is in question in both cases. So, instead of inviting the new convert to enter the church of his choice, he should rather be shown that he is already in the Church, a member of it, and now should simply recognize those who, in the place where he resides, form the local assembly. Scripture is here, as in all else, the guide. In answer to the objection that this would plunge him into difficulties, our answer must be, they are not made by the Word of God, and can all be resolved by it. We are bound to sadly own that it must be bewildering to the soul who has just found peace, to be brought face to face with the sectarianism which is our common shame; nor need we wonder if many are stumbled. But Scripture has a remedy even here, and the obedient following of that infallible guide will give relief, in its simplicity, for those who are really desirous of learning and doing God's will.

But to return. The evangelist introduces the convert into the Church. Here ministry of a new kind awaits him. After evangelists, in the passage we are considering, come "pastors." The word is literally "shepherds, " and fittingly designates those whom the Lord has qualified to "feed the flock of God." The sheep of Christ need care. The "good Shepherd," who laid down His life for them, will see that they are not merely delivered from the enemy, but guarded, led, and fed as well. It is here that the importance of the gift of pastor is seen. His it is to look after the Lord's people; to see that they do not go astray, and to seek to recover them if they do ; to comfort them under affliction ;to cheer and sympathize with them under trial; to warn them if they grow worldly or careless. He must be watchful, prayerful, constant. He must watch for souls as one who must give account. The pastor's work is necessarily largely of a private character. He need not be a public speaker, nor apparently take a prominent place. He deals largely with individuals alone, or in the retirement of the family circle. Here the true pastor finds his sphere of service, nor is it a limited one. And how such an one is welcomed by the Lord's people. Here is one who can rejoice with those who rejoice, and weep with those who weep, – ready to give counsel, encouragement, or correction. Beloved brethren, can we be sufficiently thankful for pastors ?What would the Church of God be without them? – open to the attacks of the enemy, the weak neglected, the wanderers unsought, the unruly unwarned. And is it not well for us to pray that this precious gift of Christ may be more recognized and made use of ? Let those who have the care of Christ's flock awaken afresh to their responsibilities. They have a work which no man can do for them. That such a gift exists at the present time who can doubt, with this scripture before them ?But externality and superficiality are the characteristics of the day. Showy talents, eloquence, popularity, are now the most appreciated, and the useful ones, which look beneath the surface, which minister to the true health of the body of Christ, are too often despised and neglected. As a consequence the saints suffer ; they grow lean, and where a true pastoral care might develop them into usefulness, they shrivel up into spiritual decrepitude, and remain weaklings all their lives. . Of the qualifications for pastoral care we need but speak briefly. They are given in general in those passages which speak of oversight, and eldership. Of office we shall speak in a short time, and will ask the reader to dismiss from his mind, for the time being, all thought of official character in considering the following passage :"This is a true saying, If a man desire the office of a bishop (literally, if a man desire oversight) he desireth a good work. A bishop then, must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous :one that ruleth well his own house, having his children in subjection with all gravity ; (for if a man know not how to rule his own house, how shall he take care of the Church of God ?) not a novice lest being lifted up with pride he fall into the condemnation of the devil. Moreover, he must have a good report of them which are without, lest he fall into reproach and the snare of the devil." (i Tim. iii 1-14, see also Titus 1:6-9; i Pet. 5:1-4.)

In general we would say, that the pastoral gift is the gift of rule and oversight. As is well known the word translated to rule (Matt. 2:6, Rev. 2:27 etc.,) means literally to shepherd, and is rendered "feed," in Jno. 21:16, Acts 20:28; i Pet. 5:2, where pastoral care is spoken of. Rule in Scripture is service, and he rules best who serves best.

We have noticed as one of the qualifications for a bishop that he must be "apt to teach, which means that he must be able to meet and answer questions, and make use of Scripture, in the performance of his duties. Closely linked, however, with the gift of pastor is that of teacher. In a distinctive sense, as contrasted with pastor, the teacher is he who is gifted to unfold the word of God. All God's children have an unction from the holy One, and need not that any man teach them; yet this does not do away with the need of teachers, as divine gifts. It is because they know all things that they are written to. (Jno. 2:20, 21.) By the Spirit they can understand, and so receive that which is given to them. They are privileged, and required, all of them, to search the Scriptures for themselves, and will be richly rewarded for diligent search. And it is the most diligent who will most appreciate the teacher – one who is able not only to understand but to impart truth.

Of the importance of this gift it would be almost impossible to speak too strongly. It is the truth that makes free, and keeps free; and it is the work of the teacher to minister the truth to the people of God. The word of God is to be unfolded, its perfections to be exhibited, its doctrines expounded, and its difficulties explained. The teacher is the student of this Book ; he gives himself wholly to it. In days like this where all sorts of error abound, from the open blasphemy of the infidel to the countless forms of parasitic growth which profess to be derived from the Scriptures,-in days like these when the very foundations are being undermined, we need teachers, men who turn us back to the "law and the testimony," and show us that, in the midst of the confusion of tongues, there is still a voice that speaks with no uncertain sound. It is the teacher who must meet the assaults of annihilationism, restorationism, higher criticism,-evils which have fastened themselves upon the very vitals of professing Christendom, and which are eclipsing many testimonies, and doubtless leading many souls to destruction. It is the teacher who leads us into the deep things of God's word, and by satisfying us with good, leaves no relish for evil.

The Lord did not intend that we should stop with the gospel of our salvation. That is but the beginning. Yet how prone we are to remain just there, to leave the wondrous truths hidden in the mines of Scripture, and to go on all our lives as babes and paupers.

The teacher prevents this, and for those who will hear, opens the treasure-house and brings out "things new and old." Let us pray for teachers ; that they may be kept dependent, and so, free from error; that they may keep the even balance of truth, and so present "the whole counsel of God; "and that the study and impartation of the treasures of God's word may never be with them a cold intellectual task, like the water which rusts the iron pipe through which it passes; but rather that all their service may be as the river which brings beauty and fertility to its own banks while it bears refreshment on to the country beyond.

Such, then, are the gifts of an ascended Christ to and for His Church. They are given for the whole Church, not for a part of it only. An evangelist or a teacher is such for the whole body of Christ. No denomination can claim them, no local assembly monopolize their services. The pastor may never exercise his functions beyond the pale of one assembly, yet he is a gift to the whole Church, and ministers, in his place, to the entire body.

There are other scriptures which give us the same gifts in somewhat different form, but these are the main ones, and others are modifications or parts of these. See Rom. 12:4-8, where prophecy, exhortation and teaching, rule and ministry, would all doubtless be included under the teaching and pastoral care of Ephesians. So also in i Cor. 12:we have the gifts of the Spirit where, leaving out those which were of a miraculous and therefore temporary (i Cor. 14:22.) character, all might be grouped again under the pastors and teachers of Ephesians.

While not all have the characteristics of, or qualifications for, prominent service in any of these ways, it is still true that all are needed, and none can be ignored. None are too insignificant to render valuable service. Nay,'' those members which seem to be more feeble are necessary." Every member of the body is a member of Christ, and is gifted to do a work which will edify the whole. How can he know his gift, and how exercise it ? Not by thrusting himself forward, in restless service, but simply by abiding in Christ. "But holding the truth in love, may grow up into Him in all things, which is the Head, even Christ:from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." (Eph. 4:15, 16.)

How beautifully does each member fall into its place and do its appointed ministry here ! And what is the secret of this harmonious and effectual working ?-holding the Head.

(Psalm 59:10.)

IN THE NIGHT HIS SONG SHALL BE WITH ME.

'Past, restless day,
Ne'er to return.
I would forget,
And e'en would spurn
To look upon the foolish things
Which pierced my troubled heart like stings
To-day. My Saviour, let me rest
In quietness upon Thy breast.

Come, quiet night,
And cradle me In thy soft arms;
I long to be
Alone, my blessed God, with Thee;
For then Thou seem'st so near to me.
Oh, kindly screen, that hides from me
All, all, my gracious God, but Thee!

Then may I ope
The fountain deep
Of my heart, Lord;
Nor would I keep
One word from Thee; Thy holy eye
Must search me; Thou couldst ne'er pass by
One thought unholy, act unkind;
I would unburden all my mind.

Self-judged, I'd lay
Me down, my God,
In arms of love,
Nor fear Thy rod.
Each day I'd pass unceasingly,
My Father, 'neath Thy watchful eye.
Thy love restrain my heart and feet
From thought and word and way unmeet!

O Thou, my God, my Saviour, be
My guide-star o'er life's dangerous sea!

H. McD.

Jesus! the only One !
The One that grace has given;
My soul, trust Him alone
Of all in earth or heaven ;
He gave His life upon the tree
That I, the culprit, might go free.

Jesus, the living One!
He lives no more to die-
Full proof that all is done;
Yea, more, He lives on high;
He lives His precious blood to plead,
He lives for me to intercede.

Jesus! the absent One!
Ah, few His absence mourn-
Few "crown Him Lord" alone,
Or sigh for His return;
And yet, while He remains away,
Sin, tears, and death will hold their sway.

Jesus ! the coming One !
He waits to come again;
He'll come to claim His own,
And they shall live and reign:
My soul, be waiting for the Son-
Be watching for the coming One !

Jesus ! the judging One !
To Him all judgment's given;
To Him each knee will bow,
In hell, or earth, or heaven;
Oh, happy they who bow to grace !
All else may dread to see His face.

R. H.

THE CHURCH.–ITS UNITY.

We have seen in the preceding paper that the Church is the Body of Christ, united to a glorified Lord by the Holy Ghost, who came from heaven at Pentecost; that all believers are now in the Church, which will be complete when our Lord will descend from heaven, call His redeemed from their graves, and the living ones from the earth, to meet Him in the air, after which the union of the Church to Christ in glory will be consummated:the marriage of the Lamb will then take place. Such connections, and such a destiny made, we saw, the Church a heavenly, not an earthly body, a stranger here, with hopes and affections elsewhere, expressed by the longing:"The Spirit and the bride say come," "even so come, Lord Jesus."

We now pass to the examination of a truth which grows out of the nature of the church, and which is self-evident-its unity. Scripture has for us again a brief but most definite statement of this fact:"There is one body, and one Spirit, even as ye are called in one hope of your calling." (Eph. 4:4.)

Unity is here connected with three words, each of which gives us a distinct view of the same truth, yet all harmoniously blended together:We have unity of the body, of the Spirit and of the hope of the church. "There is one body;" "The Church, which is His body." Who could ever, with such scriptures before him, for a moment question that the Church is one and only one? What need for efforts after unity, for alliances and confraternities? What need to endeavor to do what God has already done?

"He is our peace, who hath made both " (Jew and Gentile) "one, and hath broken down the middle wall of partition, having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby." (Eph. 2:14-16.) Between Jew and Gentile there was a dividing wall which separated them not merely into distinct but hostile bodies. The Jew occupied the place of nearness as to privilege ; but this only emphasized the distance of the Gentile and brought out the enmity between them.

The cross obliterated all this:the law of commandments was taken away-the Jew was condemned by it and the Gentile would perish without it (Rom. 2:12. etc.), Christ in grace bore the penalty of a broken law, and so established the righteousness of its claims. (Rom. 3:29-31.) Thus the law which kept the Gentile at a distance, while it condemned the Jew, was removed by the cross. " Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross." (Col. 2:14.) The effect of this was twofold:Jew and Gentile were both reconciled to God, but in one body, that is they were reconciled to one another also, and all previous distinctions were taken away. So in Christ there is a new man, and " neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free:but Christ is all and in all." (Col. 3:2:) The cross makes possible the manifestation of that "mystery," "That the Gentiles should be fellow heirs, and of the same body, and partakers of His promise in Christ by the gospel." (Eph. 3:6.)

To all this, it may be replied, Who denies it? Theoretically, perhaps none; but all these scriptures are applied to "the invisible Church," as it is called, and so lose their practical power over the hearts and consciences of God's people. We have nowhere in Scripture the expression, or thought of the invisible Church. Our Lord's prayer for His people was that they might be one, not theoretically or invisibly, but '' that the world may believe that thou hast sent me." (John 17:20, 21.) The Church was to manifest that divine unity which would be a witness to the world, divided into innumerable bodies, as self interest would dictate, that here was a power of which it was ignorant, a power which spake of the reality of Christ's divine mission. We cannot close our eyes to the importance of this testimony, and it sweeps away at once all thought of the invisible Church.

Passing from the cross, which has set aside man, whether Jew or Gentile, and so made unity possible, we come naturally to the resurrection, which gives us the positive side of this truth. "In Himself" is the one new man to be made. Christ only became head of a new race in resurrection. This is plainly shown as to individual fruitfulness. (Rom. 7:4) It is equally true as to His headship over the church. (Eph. 1:19-23.) As risen and ascended He has been made '' head over all things to the church which is His body." But Christ is one; He is undivided; hence His Church is also one and undivided. Who that thinks of that glorious One at Gods right hand could for a moment conceive of His Church as being anything but one? He has given His name and character to it. It is one in His eyes. It all belongs to Him.

We come now to the next phrase-"There is one Spirit," the Holy Ghost sent from heaven at Pentecost, and He has formed but one body. This is entered upon at large in i Cor. 12:" For as the body is one, and hath many members, and all the members of that one body, being many, are one body:So also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." (Vers. 12, 13.) We have the oneness of the body linked in the clearest way with that of the Spirit. The very diversity of the members,-the various individuals who compose the body-is but a confirmation of the truth that the body is one. Most striking too is the expression, "So also is Christ." Reference is here made not to the person of the Lord Himself, but to Christ and the Church; He as Head and it composed of many members, yet the whole forming one body. What amazing grace in Him to give His name to His Church! And what room, we may add, is there for any other name or body alongside of His?

"Whether Jews or Gentiles" reminds us of how completely those distinctions have been removed, in order that the Holy Spirit might link us with Christ alone. Christ is all and He is enough. As risen we have done with all other ties which would in any way be the rivals of His claims. We have not only life in Him, but a living divine Person who dwells in us and unites us with Him. The Holy Spirit not merely unites us to Christ, but by that very act puts us into His body, unites us to one another.

From this we can see the unscripturalness of the thought of a Christian voluntarily joining the church. . The moment he believes, this is done; and not by himself but by the Holy Spirit. Every believer is a member of the body of Christ, because he has received the Holy Spirit. He has been made to drink into one Spirit, to partake of the precious ministry of the Holy Spirit who is in him as a well of water.

Equally clear is the teaching as to the Holy Spirit dwelling in the house of God. "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord:in whom ye also are builded together for an habitation of God through the Spirit." (Eph. 2:20-22.) "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (i Cor. 3:16.) The thought of unity is essential to the meaning of these passages. The foundation is one-Jesus Christ; and there is but One who dwells in the temple-the Holy Spirit. Every believer forms a part of this holy temple-a "living stone," as the apostle Peter says, (i Pet. 2:5.) We are not only builded upon the foundation, by faith in Christ, but are builded together, formed into a habitation of God. Each believer's body is a temple of the Holy Ghost (i Cor. 6:19), but the passages we are considering go further, and show that all believers form a unity, indwelt by One Spirit.

Before leaving this part of the subject, we need but to ask, Is the Spirit of God doing contradictory work? Is He serving diverse interests? or is His one work to glorify Christ and to secure that oneness of the church which He died to effect?

We are called in "one hope" of our calling. The oneness of the church is here again taught. When Christ left His own upon earth, He gave them the promise that He would come for them. Into the blessed fulness of this we will not now enter, save to touch upon some of the most striking features of 'that blessed hope." Christ has gone on high, having rent the veil which separated us from God. The work of redemption is completed and we even now have "boldness to enter into the holiest by the blood of Jesus." This is for faith. But our Lord does not mean to leave His Church upon the earth and He to remain in Heaven. True, He "ever liveth to make intercession for us"; He restores us if we wander, and His almighty power and everlasting love are ever engaged in our behalf. But this is only for the interval. His heart longs to have us with Himself. ' Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me." (John 17:24.) He will not ^>st till the Church which He loved and for which He gave Himself that He might sanctify and cleanse it with the washing of water by the word, is presented to Himself a. glorious Church, not having spot or wrinkle or any such thing. (Eph. 5:25-27.) This includes the changing of our vile bodies that they may be fashioned like unto His glorious body. (Phil. 3:20, 21.) "It doth not yet appear what we shall be, but we know that when He shall appear we shall be like Him for we shall see Him as He is." (1 Jno. 3:2.) This is the hope of our calling-a calling on high of God. (Phil. 3:14.) " And so shall we ever be with the Lord."

That this hope has so largely died out of the hearts of God's people is at once their loss and shame. But God's calling remains the same, and it is the common hope for all His people. There is only one hope, one destiny. And this gives additional emphasis to the truth we are considering. With but one destiny, there can be but one body-there will be but one heavenly bride. Ah! did we but have that blessed hope more simply before us, how clearly would be manifest that oneness. Was it not thus to link us together that our Lord set this hope before us? "The glory which thou gavest me I have given them; that they may be one, even as we are one." (John. 17:22.)

We have thus looked at the scripture teaching upon Church unity from various points of view. Let it be remembered that we are speaking of no mere unity of sentiment or affection-but distinctly of organic unity. The church is one by its very constitution, its nature, its Head, its Life, its destiny. And this unity, as we have seen, was meant to be visible. Of our personal responsibility with regard to this, it is our purpose to speak in another paper. For the present we would submit to every thoughtful conscience that there must be wondrous privileges as well as immense responsibilities in connection with this truth. We could not, if we would, shirk these responsibilities. Let it be ours to calmly face them, asking with subject heart, "Lord what with thou have me to do? "

Samson's life in general is a warning rather than an example. Endowed with amazing strength and marked out as an instrument of the Spirit of God, he falls far short, and instead of setting his people free, leaves them, and himself dies, in bond-age to the Philistines. The cause is not far to seek:himself, though set apart as a Nazarite, exhibited the very failure which marked the whole nation of Israel-mixture with the heathen. Truly may we say at all times, "Vain is the help of man."

The account before us, on its face, seems but the trifling of one who could have used his strength to some purpose in throwing off the yoke of the enemy. But beyond that, there was a direct violation of a command:and further, when we look at the spiritual significance, a fighting against the people of God, not for them.

"When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them:for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege." (Deut. 20:19.) Even when it seemed so necessary to use every means, as in a siege, the trees of the field which bore fruit were to be spared:how much more when there was no such stress !This was the work of the Midianites and Amalekites who came up into the land of Israel and "destroyed all the increase of the earth until thou come to Gaza, and left no sustenance for Israel." (Judges 6:2-6.)A lawless Absalom might do similar work to compel the attention of Joab (2 Sam. 14:28-31), but it seems most clearly to be unfriendly to the best interests of God's people. The spoil of their enemies belonged to them, while to destroy the spoil and leave the enemy seems the very reverse of any act of deliverance.

And this is seen more clearly when we remember the typical meaning of the fruits of the land. When Israel had left the wilderness and come across Jordan into their inheritance, the manna ceased, and they fed on the old corn of the land. (Josh. 5:12.) The manna, we are told plainly (John 6:), represented Him who came down from heaven and humbled himself unto death that He might give Himself to be the food-in death-of His people, so giving them life and sustaining them in this world. Similarly the old corn evidently refers to a risen and glorified Christ, the fruit, as it were, of heaven's field, who is the food of His people as risen with Him and in Him in the heavenly places. (Eph. 2:)

Similarly the typical meaning of foxes or jackals is plain. The cowardly feeder on carrion-night-roamer, cruel and worthless, fittingly stands for that flesh which, as enmity against God, only finds its food in the "unfruitful works of darkness," the corrupt lusts of the old man.

But what work then to turn loose the flesh with firebrands – the tongue setteth on fire the whole course of nature (James 3:6)-and allow it to burn up the good corn, the vineyards and olive-trees! It may be said these things were in the hands of the Philistines. Then let the Philistines be conquered and the spoil taken from them.

Have we not often in this day, too, something that answers to this fox-warfare ? '' The weapons of our warfare," says the apostle, '' are not carnal, but mighty through God." (2 Cor. 10:3, 4.) How easy it is, alas, to take up that ever-ready nature and to turn it against what may really be a spiritual foe! But Satan never yet cast out Satan, nor the flesh its own lusts:and the effect of turning it loose is only to destroy, as it were, the Christ who is our food and leave untouched the enemy we were aiming at.

The application of this is plain, and can be made by our own conscience. Let us not destroy our food. How often, in attempting to set our brethren right, we may be but letting loose an evil in ourselves that will devour what there is of good amongst us. How desolating a fire is ! leaving in its track nothing but the charred embers of what was once a fair field of ripening grain or a fruitful vineyard. The strife of tongues can do this. Let us guard against it as we would against a literal fire.

Question 1.- Was the Lord Jesus capable of yielding to temptation? A. M. C.

Temptation is of two kinds,- from without and from within. The former would include all circumstances, whether of trial or allurement, met with in life. That our blessed Lord was exposed to every form of such temptation, both at the hands of man and of Satan, it is needless to say. After His baptism we see every kind of allurement presented to Him by Satan, only to be rejected" in the power of simple obedience to the word of God Later, when Peter would turn Him from the cross (Matt. 16-23), He, with equal simplicity, put the temptation away. That such resistance to evil meant suffering is most clear. "He suffered, being tempted," but suffering is the opposite of yielding. All through His holy life, He was brought in contact with that which caused Him acute pain. We, alas! are so dull as to appreciate but little what it cost Him to live in a world like this. Doubtless, in the garden of Gethsemane the tempter pressed Him most powerfully to leave the path of pain His love had chosen, but not for a moment did He waver. Oh, what obedience!-what perfection! It calls for worship more than analysis; and yet, in a reverent spirit, it is our privilege to see the Burnt Offering flayed (the inmost thoughts revealed),- separated into its parts, and the whole to be washed in water,- not to cleanse, but to show its purity. In all this we have the perfect Man.

The second kind of temptation is that from within. "Every man is tempted when he is drawn away of his own lust, and enticed." (James 1:14.) We need but to ask the question, Did the Lord Jesus have lust – desire to sin in any form? – to see the blasphemy of the hint of such a thing. But it may be objected that Adam was innocent until he yielded to temptation; and was it not possible that the Lord Jesus might have yielded in the same way? – being a man. This may be more subtle, but is none the less a denial of His perfection. The Holy Ghost is most careful to guard the incarnation from any such misrepresentation. Adam was a man,- a mere man. The Lord Jesus was something more than a mere man. As to His humanity, He was conceived by the Holy Ghost. "Therefore, also, that holy thing which shall be born of thee shall be called the Son of God." (Luke 1:35.) So that even as to His humanity He was the Son of God. Further, He was one person, not two. His divine nature gave character to the whole. "The word was made flesh." (John 1:14.) In the language of the type, the gold covered the shittim wood. Even when showing His perfect sympathy and humanity, the Holy Spirit guards most jealously the uniqueness of that humanity. "Forasmuch, then, as the children are partakers of flesh and blood, He also Himself likewise took part of the same." (Heb. 2:14.) The word translated "are partakers" is different from that rendered "took part." The former is used for man, and implies the most intimate association. 'I he children are partakers,- that is their nature. "Took part" suggests the thought of one from the outside, and in a sense remaining ever distant, who in grace. takes up a nature similar to that of His people. Thus, that there might be no mistake, a different word is used for each. Our Lord was, and is, perfect man. If He was capable of sinning, He is still so,-I speak with reverence,-for He is "the same yesterday, to-day, and forever." He was perfect man in His thoughts, feelings, desires, as well as in His ways and words. Perfect to sympathize and to succor when we are tempted. He knows human love, He knew human dependence; but He was ever the only One. Let us guard most jealously the spotless integrity of the One who has laid open the holy mystery of His incarnation to our view. Let us ever be worshipers here, and be most quick and sensitive to reject the faintest whisper that He could have been by any possibility anything else than He was and is. The jeweler tests gold to see" that it is gold. If it failed to stand the test, if it were possible that it could not, it would not have been gold. Temptation simply manifested what the Lord Jesus was.

Question 2.- Please explain Eph. 4:25. In the similar passage, Col. 3:9, it is "lie not one to another." Why is it "neighbor" here? Is it to all men? Then how " members one of another"? J, J. D).

Of course truthfulness is to characterize a Christian in his dealings with all men. The term "neighbor" simply means the person with whom we are associated. The following clause applies exclusively to members of the body of Christ. An unbeliever could not be a member of that, for it is formed by the Holy Ghost, who unites us with our glorified Head, and so with one another. See 1 Cor. 12:13, Eph. 1:13, 23. Evidently, then, the persons contemplated in the word "neighbor" are believers. To make the passage teach the universal brotherhood of man would be to do violence to the whole context and to the entire teaching of Scripture.

It is interesting to note the reason assigned for the need of truthfulness, in each epistle. Ephesians is devoted to the unfolding of the great truth of the Church – the body of Christ, the building of God, in its perfectness and unity. It is fitting, therefore, that an exhortation to truthfulness should be based upon that fact. We are members of one body, have a common life, a common hope, and common interests. A man might as well lie to himself as lie to his brother. We are members one of another. In Colossians the theme is the glory of Christ, and our identification with Him in death and resurrection. So the exhortation to truthfulness is based on the fact that we have in the death of Christ put off the old man, and in His resurrection put on the new. The subject is treated at Jarge in the third chapter.

In the epistle to the Romans the law is looked at in a different way from, that in the epistle to the Galatians. In Romans it is looked at from the side of human experience of it. "That which was ordained to life I found to be death." (Ch. 7:10.) It is his own experience, what it turned out to be on trial. In Galatians, on the other hand, the question is not so much how man finds it, as how God gave it. So much the more weighty is the argument as against the Galatian heresy, that it is God who is shown to be against it.