Ques. 10.-Please give the thought in Mark 14:51, 52.

Ans.-the literal meaning is evident. " They all forsook Him and fled." Even those who were bold enough to follow a little, had not the courage to stand out boldly, but fled at the first approach of personal danger. We see that the timidity which follows Christ in its own strength will leave its covering, to its own shame, when trial comes. Peter lost his linen sheet (practical righteousness?) at the fire in the high-priest's palace.

Ques. 11.-Matt. 5:42 with Luke 6:30-35. In what sense are these scriptures suited to the Christian of today In what sense could we do this; how far could we go; is it lack of faith?

Ans.-The passages are in beautiful harmony with their connection, as of course is ever the case in the perfect Word of God. The purpose of the sermon on the mount is to enunciate the principles of the kingdom, to show they are at once a fulfilment of the spirit of the law and an advance upon some of its commands which had been lowered to the people's condition, " for the hardness of their hearts." The immediate connection in Matthew shows that instead of retaliation and self-assertion there was to be grace and yieldingness. That the verse in question is not to be taken with absolute literalness hardly needs saying. It is the spirit of the Word we are to keep,-not merely the letter. For instance if a person asked for that which we knew he would misuse; if it encourage him in beggary and idleness, we would be bound to refuse. On the other hand, he who knows God as his Father can well afford to give, where there is need, of that which is only entrusted to him by his Father. No rule is laid down, simply a principle is stated-a principle, we need hardly say, which requires faith and discernment to apply. The passage in Luke is of similar import.

Ques. 12.-In 1 Cor. 5:5. Has the assembly power or authority now to deliver a wicked person to Satan, or was that only the prerogative of an apostle?

Ans.-The assembly was simply to purge itself-to put away the wicked person from among themselves. Only an apostle could deliver to Satan. As a matter of fact the person put out from the company of God's people is in the world where Satan's power is, but this is simply the result of his exclusion and not a direct delivering over. An assembly is not a court of justice, where criminals are tried and sentenced, but a company of believers who, in obedience to the Lord, are seeking to keep clear of evil.

Ques. 13.-Please explain Isa. 65:19-22. "The days of a tree" are often looked at as a thousand years. Will all that go into the millennium live through that time, both in Israel and among the Gentiles, except those cut off in judgment? In John 5:29 the resurrection of life and of judgment is spoken of-the latter looking on to the great white throne. One author, on Revelation, seems to think that believers might die during the millennium, and if so that they would be raised up in the last resurrection. But how can that be? Will there be any saved in the second resurrection?

Ans.-The passage referred to in Isaiah is a beautiful description of the blessing in and from Jerusalem during the millennium. "The days of a tree " would, as the next clause shows, indicate the wondrous longevity of that time:"Mine elect shall long enjoy the work of their hands." This period is one of universal blessing and peace; but Scripture guards us from thinking that evil has ceased. In the very passage before us we see judgment visited upon the open sinner, who shall be cut off in childhood, for a hundred years will be but youth in that day. This passage shows on the one hand that longevity will be enjoyed even by the unregenerate, if they submit to Christ's rule, and on the other, that they will be cut off if sinning. As to the resurrection, it is correctly stated in the question. The second resurrection is that of judgment, for the wicked alone, at the great white throne. There is no mention in Scripture, so far as we know, of the Lord's people dying during the millennium, though possibly some passages in the Psalms might be construed that way. If there be such, of course they will be raised-not, however, along with the wicked but distinct from them, just as the martyred remnant during the great tribulation have a part in the first resurrection, though all the " dead in Christ" had been raised before, at the Lord's coming. But, we repeat, we do not know of a scripture that teaches the death of any but the wicked during the millennium. Scripture is also silent as to the passing of the righteous from the millennium into the eternal state-the new earth. Doubtless there will be a similar change as in the case of the "living" at the Lord's coming.

Ques. 14.-Will the wicked who come into the judgment of the living nations (Matt. 25:31-46), be again brought up at the great white throne (Rev. 20:11-15)? How do we understand Luke 16:23-35, seeing that hell (hades) is the present and not the future abode of the lost?

Ans.-As to the first part of the question, the judgment of the wicked among the nations is immediate and final, verses 41, 46, though it takes place a thousand years before that of the great white throne. The beast and the false prophet meet their doom about the same time (Rev. 19:20).

The state of the man in Luke 16:is also final, as we see the great gulf is fixed. The passage teaches that just as the children of God who die pass into conscious blessedness, so the ungodly pass into conscious misery. We know that hades gives up the dead which are in it, to be cast into the lake of fire. It seems that in the passage considered, we have the thought of hades succeeded by the lake of fire-the punishment final and continuous. Hades, in Scripture, seems to indicate a state rather than a place; or rather, the unseen world, in contrast with this one. The general meaning of the passage is clear enough.

Ques. 15.-Please explain Ecclesiastes 7:16, 17.

Ans.-The fifteenth verse seems to be a part of the paragraph which goes on into verse 18 also. Bearing in mind the general thought of the book-the utter impossibility of finding good or God by human means, and the vain efforts to do so-the passage before us seems to be one of these wise sayings which reach no higher than earth. He has seen a just man perish in his righteousness, and a wicked man live on in his wickedness. Therefore it would seem to be the part of wisdom, not to go to extremes either in righteousness or sin. As a matter of fact every one has his faults-"there is not a just man upon the earth that doeth good, and sinneth not." Therefore, says this wise man of earth, don't kill yourself with efforts after a righteousness which has never been attained by any, nor, on the other hand, go to extremes of wickedness. And this is the best that the world's wisdom has to give us! How refreshing to turn to the precious truth of God's grace and revelation, and see there how His righteousness has been perfectly manifested in our redemption through the blood of Christ; and now, being set free from sin, we have our fruit unto holiness; that the measure of this holiness is Christ Himself. We should walk as He walked; and that we can never say we have attained or are already perfect Phil. 3:12). To the objections of the earth's wise man that all this is death to us, we thankfully reply, It is indeed. " Our old man is crucified with Him . . . that henceforth we should not serve sin " (Rom. 6:6). That this holiness may be a practical thing, we are to bear about the dying of the Lord Jesus (2 Cor. 4:7-10).

Ques. 16.-In "Answers to Correspondents" in February number of Help and Food, question no. 6, would not "naked" refer rather to the absence of fine linen (Rev. 19:7, 8)-the works of the believer-for which God so jealously cares and faithfully warns, lest, while saved, any of His people be " saved as by fire"? That any one will be absolutely without reward, absolutely fruitless, I do not think we can suppose, with such scriptures before us as speak of the grace and power of God to keep His saints, and to make the fruits of holiness abound in them.

Ans.-We merely give the thought of the letter, condensing for the sake of space the question of our brother. As to the subject of rewards we feel it to be one of immense importance, and agree fully with all he has said on the subject. We still feel, however, that this is not the subject in 2 Cor. 5:3, and would again refer to the explanation given in the answer to question 6. "Naked" is a strong word and seems to have a, well defined moral meaning in Scripture-the sinner uncovered before God, as Adam was. Also the position of the verse indicates its meaning-a parenthesis, explaining that the apostle refers to real Christians not mere professors-they are not naked, because they are clothed with a glorified body, which presupposes that they have been justified; for " Whom He justified them He also glorified." We think a careful examination of the context will convince our readers of the correctness of this view of the passage.