Beloved Brethren and Sisters in Christ,-The day of the apostasy is hastening on with rapid strides, and also the day in which the Lord shall come to snatch His own away. The present moment is of so solemn a character, that I feel constrained to address you the word of exhortation. Godly men, everywhere, who watch the signs of the times, see the moment approaching, which shall terminate the present actings of grace. The time has evidently arrived when one must speak plainly and decisively, and ask you, where you are, and what you are about. You have, by grace-which has shone brighter and brighter as it has approached its termination-been gathered out of the seething mass of idolatry and wickedness which now threatens Christendom and the world with an overthrow, more awful than that of Sodom and Gomorrah of old; and the question is whether you are adequately impressed with the responsibility, as well as the blessedness, of the ground you are on, and walking like men and women whose eyes have been opened. Believe me, there has never been in the world's history such a time as the present, and Satan is occupied with none as he is with you, and his occupation with you is the more to be feared, because of the subtlety of his operations. His object is to withdraw your attention from Christ, while you suppose you are on safe ground and have nothing to fear. He would destroy you with the very truth itself. For, mark the subtlety:you are on safe ground, but only while Christ is your all in all. Here is where he is drawing some away. Interpose anything between your soul and Christ, and your Philadelphia becomes Laodicea, your safe ground is as unsafe as the rest of Christendom, your strength is gone from you, and you are become weak, like any ordinary mortal. Some of you are young, recently converted, or brought to the right ways of the Lord, and you do not know the depths of Satan. But you are hereby solemnly warned of your peril, and if mischief overtake you, you cannot plead ignorance. Again, I say, Satan has his eye specially upon you, for the purpose of interposing the world, in some form, between your soul and Christ. He cares how little, or in what form. If you knew how little will answer his purpose, you would be alarmed. It is not by that which is gross or shameful; such is the development, not the beginning of evil. It is not by anything glaring that he seeks to ruin you, but in small and seemingly harmless things-things that would not shock or offend any one as things go, and yet these constitute the deadly and insidious poison, destined to ruin your testimony, and withdraw you from Christ. Do you ask what are these alarming symptoms, and where are they seen? The question does but show what is the character of the opiate at work. Brethren and sisters, you are being infected with the spirit of the world. Your dress, your manner, your talk, your lack of spirituality, betrays it in every gathering. There is a dead weight, a restraint, a want of power, that reveals itself in the meetings, as plainly as if your heart were visibly displayed and its thoughts publicly read. A form of godliness, without power, is beginning to be seen among you, as plainly as in. Christendom generally. As surely as you tamper with the world, so surely will you drift away to its level. This is in the nature of things. It must be so. If you tamper with the world, the privileged place you occupy, instead of shielding you, will only expose you to greater condemnation. It must be Christ or the world. It cannot be-ought not to be -Christ and the world. God's grace in drawing you out of the world in your ignorance is one thing, but God will never permit you to prostitute His grace, and play fast and loose, when you have been separated from the world. Remember you take the place, and claim the privilege, of one whose eyes have been opened, and if on the one hand this is unspeakably blessed (and it is), on the other hand, it is the most dreadful position in which a human being can be found. It is to be at the wedding feast without the wedding garment. It is to say, Lord, Lord, while you do not the things that He bids. It is to say, I go, sir, as he said who went not.
Beloved, I am persuaded better things of you, though I thus speak, and I have confidence in you, in the Lord, that you will bless Him for these few faithful words. Nothing can be more glorious than the position you are called to occupy, in these closing days. Saints have stood in the breach, have watched through weary days and nights these eighteen hundred years, and you only wait for the trumpet of victory, to go in, and take possession of the glorious inheritance. Other men labored, and ye are entered into their labors, and yet, forsooth, you are lowering your dignity to the level of the poor potsherds of the earth, who only wait for the rod of the Victor, (and yours too) to be dashed into pieces. Oh, awake then from your lethargy; slumber no longer-put away your idols and false gods, wash your garments, and get you to Bethel, where you will find God to be better than ever you knew Him, even in your best days. Lay aside your last bit of worldly dress; guard your speech, that it be of Christ and His affairs, and not, as you know it now often is, of anything but Him. Let your prayers mingle with those of other saints at the prayer-meetings-they never were more needed. Neglect no opportunity of gathering up instruction from that Word which alone can keep you from the paths of the destroyer, and let your life be the evidence of the treasures you gather up at the lecture or the reading-meeting. If you want occupation, with a glorious reward from a beloved Master, ask that Master to set you to work for Him; you will never regret it, either in this world or in that which is to come.

Beloved, you belong to Christ and Christ to you. Break not this holy union. Let not the betrothed one be unfaithful to her Bridegroom! Why should you be robbed and spoiled? And for what? Empty husks and bitter fruits, while you waste this little span of blessing! All the distinctions acquired here in the energy of the Spirit, will but serve to enhance your beauty, and render you more lovely in the eyes of Him who has espoused you to Himself. Can you refuse Him His delights in you? Can you refuse Him the fruit of the travail of His soul, who once hung, a dying man, between two thieves on Calvary, a spectacle to men and angels, and for you; you who have forgotten (for you cannot have despised) this devotedness for you. He could have taken the world without the cross, and left you out, but He would not; and now, will you, having been enriched by those agonies and that blood, take the world into your tolerance and leave Him out ? Impossible! Your pure mind but needs to be stirred up by way of remembrance.

Let us therefore take courage from this very moment. We have lately been offering up prayers, confessing the lack of piety and devotedness. May we not take this word as the answer of our ever-gracious, faithful Lord, to arouse us-to reawaken our drooping energies? And then the more quickly He comes the better. We shall not be ashamed before Him at His coming.

London, May, 1869.

TURKISH OUTRAGES IN ARMENIA-THE EASTERN QUESTION.

In our previous paper we spoke of the threatening condition of affairs in the East, and how, even from a human point of view, war seems inevitable. Since then nothing has transpired to relieve the strain-quite the reverse; so that the new year has opened with war possibilities in almost every quarter of the globe :the misunderstandings of England and the United States ; England and Germany, with France and Russia as possible allies; Cuba's continued fight for separation from Spain; the perpetual unrest in the South American republics:-all these show how vain is the thought of universal peace, as man now is.

Even if the threatenings of war do not materialize; even if much has been exaggerated by the papers, – ever ready for sensation,-does it not all show the desire, the expectation of the world for war? We know, for Scripture tells us, what the heart of the natural man is; and "who can bring a clean thing out of an unclean?" Man's heart is full of murder and hatred ; it is selfish and violent; and until born again we can expect nothing but evil from it.

The world-wide disturbance has drawn the attention somewhat from the East; but further news confirms all that had been previously said of the havoc wrought in Armenia. We pass, however, from the page of present history, as it is being written, in darker and darker lines, to that of prophecy in the inspired word of God. which foretold all this, and much more; and which, beyond the dark, shows the light of a "morning without clouds" soon to dawn upon this world. Surely every godly, thoughtful mind will turn from the dark and unsettled present to the bright future that lies beyond. How and when is the era of peace to begin ?

Our first answer has already been given :not by the gradual spread of the gospel, and the corresponding uplifting of the nations of the world. We might as well expect to see the sinner gradually improve until his nature is changed, as to expect the same in the world. It is strange that those who are clear enough as to immediate conversion, the necessity for regeneration, etc., should be believers in an opposite doctrine when conversion on a larger scale is the subject. No, the coming of the Lord is the proper and only hope of the Church-to take His beloved people out of the world, to be forever with Himself.

When the Church is thus taken up, there will be left behind a vast mass of profession which will soon cast off even the name of Christian. "For this cause God shall send them strong delusion, that they should believe a lie " (2 Thess. 2:10). Evidently from this mass there is no hope for the regeneration of the world, only the proof that it is ripe for judgment a judgment which takes place "when the Lord Jesus shall be revealed from heaven with His mighty an-gels, in flaming fire taking vengeance on them that know not God and obey not the gospel of our Lord Jesus Christ" (2 Thess. 1:7, 8).

What we are to expect, then, after the taking up of the Church, is a period of confusion, apostasy, and violence, closed only by the appearing of the Lord Jesus Christ in judgment, who will then set up His kingdom in power, and all the blessed fruits of the millennial reign will be manifest. "Nation shall rise against nation, and kingdom against kingdom:and there shall be famines and pestilences and earthquakes in divers places. All these are the beginning of sorrows. . . . For then shall be great tribulation, such as was not since the beginning of the world to this time; no, nor ever shall be. . . Immediately after the tribulation of those days shall the sun be darkened. . . . And then shall appear the sign of the Son of Man in heaven, and all the tribes of the earth shall mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory" (Matt. 24:7, 8, 21, 29, 30). "Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him; and all the kindreds of the earth (tribes of the land, Gk.) shall wail because of Him " (Rev. 1:7).

Thus will the events of the last days be introduced. It is a scene of awful judgment inflicted upon enemies by the Lord in person. (See, also, Rev. 19:ii-21.) "Clouds and darkness are round about Him:righteousness and judgment are the habitation of His throne. A fire goeth before Him, and burneth up His enemies round about" (Ps. 97:2, 3). "Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. And in thy majesty ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach Thee terrible things. Thine arrows are sharp in the heart of the King's enemies. . . . Thy throne, O God, is for ever and ever" (Ps. 45:3-6).

As to the results of these judgments and the glories of the Lord's kingdom, Scripture is beautifully explicit. "He shall come down like rain upon the mown grass :as showers that water the earth. In His days shall the righteous flourish, and abundance of peace so long as the moon endureth " (Ps. 72:6, 7). "With righteousness shall He judge the poor, . . . and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked. . . . The wolf also shall dwell with the. lamb, and the leopard shall lie down with the kid. . . . They shall not hurt nor destroy in all my holy mountain :for the earth shall be full of the knowledge of the Lord, as the waters cover the sea " (Isa, 11:4, 6, 9). "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose. . . . The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon:they shall see the glory of the Lord and the excellency of our God" (Isa. 35:1, 2).

But we must turn from the fascination of quoting these precious scriptures to fill in a few details, for which we trust the reader is now prepared, and which, drawn from the same inspired source, give us a complete view of what shall take place on the earth in the last days.

The first important point of detail is that this kingdom of Christ on earth will be at Jerusalem, with Israel as His chosen people. "Yet have I set my King upon my holy hill of Zion " (Ps. 2:6). " Beautiful for situation, the joy of the whole earth, is mount Zion, . . . the city of the great King" (Ps. 48:2). "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem " (Isa. 2:3). This will take place after Israel has been scattered as a nation, and then recovered. "In that day, saith the Lord, I will assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; and I will make her that halted a remnant, and her that was cast far off a strong nation; and the Lord shall reign over them in mount Zion from henceforth, even for ever" (Mic. 4:6, 7). See, also, Isa. 11:10-16; Ezek. 36:24, etc.

But we find from the prophecies as to the last days, that only a remnant will be faithful, while the mass of the nation, even after the restoration to the land, will abide in unbelief, even while they have the temple and their religious worship. It is this apostasy of the mass of the nation which opens the way for their reception of the antichrist-the man of sin, the false prophet, who comes in his own name (2 Thess. 2:3-10; Rev. 13:11-18; John 5:43.) It is the persecution of the antichrist and his followers that calls forth the prayers and causes the exercises of the remnant who do turn to God, so frequently before us in the book of Psalms (Ps. 10:, 11:, 12:, etc.), and which is terminated by the bright appearing of the Lord to judge for the meek, and to deliver them from the oppressor, as we have already seen.

This, in briefest outline, is what the prophetic word puts before us. The reader is earnestly requested to examine the subject at length,* and to prove the truth of what we have said. *Elementary instruction on the subject will be found in " Papers on the Lord's Coming," and other excellent tracts; while more extended discussion will be found in " Plain Papers on Prophetic Subjects," to be had of the publishers of this magazine.* It is a matter of deepest interest to us that the beginnings of this are already taking place. The Jews are returning in great numbers, and, alas ! in dark unbelief, to their land. The hatred of them in Russia and Germany is too well known to need more than a passing allusion ; while the possibility of their national rehabilitation is being discussed by men who know little of and care less for prophecy. We need hardly say that the longing for their "pleasant land" is deep in the hearts of multitudes, and their faces are "toward Jerusalem." Even the wealthy,-and the wealth of the world is largely in Hebrew hands,-if not personally desirous of going there, have a national pride, and would liberally aid the returning multitudes ; while the nations of Europe, in hatred or love, would hasten their departure from their midst as in Egypt's day of old. (Isaiah, eighteenth and sixtieth chapters.)

Meanwhile Turkey's hold is fast relaxing; and in the speedy dismemberment of that empire, what is more likely, even to the man of the world, than that the Jews should come into their own again? All seems to hang upon a thread which, when it snaps, is well-nigh sure to bring about what we have been considering. And when we turn to the sure word of prophecy, we see, not speculation, but divine certainty, as to the facts of the future. As to the manner of their introduction, we cannot dogmatize ; as to the facts, they are in the eternal word of God.

But, beloved fellow-Christian, where shall we be when these events take place ?-toiling, suffering on the earth ? Nay, but in that glory with our blessed Lord, for whom we wait (i Thess. 1:9, 10). Before He lets loose His judgments, and resumes definite dealings with His earthly people the Jews (enemies for our sakes-Rom. 11:28), the Church will have been caught away, forever with and like the Lord. How bright the prospect! and as we look forward to it, and think, too, of a groaning earth, may not each heart cry, "Even so, come, Lord Jesus"?

It remains for us to see the place the nations occupy in the page of prophecy, and to gather from that inspired source, light to examine the events now happening. We offer no apology for treating in an elementary way these most important themes. They are discussed primarily for the sake of those unacquainted with prophetic truth, while the most deeply-taught ever delight to have their minds turned afresh to God's precious truth.

(To be continued.)

The Holy Ghost dwells in every true Christian ; but it is another thing to be so filled with Him that He may be the source of all that is thought, of all that is done, and that all that the heart, which is His vessel, produces, may be the fruit of His presence; that there may be no doubting, no shutting up in the career of love, that Jesus may be faithfully confessed before men. The heart is set free from its own love, and loves according to the love of Christ. Liberty, true liberty, is found, and the practical life, and its fruits are the fruits of the Spirit.

What a blessed state! And whatever may be the ruin of the Church, in principle this state belongs to-day to every Christian; circumstances may hinder the form that existed in the days of the apostles; but the Spirit of God, at the bottom, is more powerful than circumstances. J. N. D.

(Continued from page, 186.)

Personal trespass needs also a few lines ere we close this part of the subject. "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone, and if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, take one or two more that in the mouth of two or three witnesses every word may be established; and if he neglect to hear them, tell it unto the Church:but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican. Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven " (Matt. 18:15-18). This is the way to act in every case of personal trespass. How much trouble would often be averted if this course were adopted,-to go to such an one in the spirit of the Shepherd of this chapter (verses 12, 13), and seek to recover the offender. We are all guilty ones, and if we had been left by the Shepherd until we came to Him and owned our guilt, we would never have come. He knew our guilt, our rebellion, our pride of heart; but notwithstanding all that He sought us, the erring ones, and found us, and we were brought to confession and repentance, yea were delivered; what grace! Now our Lord Himself would by this example even teach us how we are to deal with those who do us a personal injury. " Go and tell him his fault"; go in love to the person himself. But how often instead of this, pride of heart gets the advantage. Our reputation is first, and we tell almost everyone else but the person himself; does this better matters ? surely not. For in this way a trouble which a personal talk in love might settle forever, the erring brother be thereby gained, is left sometimes for years, and roots of bitterness nourished which trouble and defile many. Oh for real faithfulness with one another in this respect.

But if after this effort fails to reach and gain the person, take one or two more; and if this second effort fails, the last effort to reach him is, " tell it to the Church." Now the desire of the whole gathering-ought to be to reach and gain the offender, get him to see his sin and trespass and seek to reclaim him. If such a course were pursued, in most cases of personal trespass, we believe restoration would follow. But how often we meet to give the offender a good lecture, instead of in love and grace seeking to soften him. How ready we are to take the judgment-seat, instead of, even as a gathering, seeking to effect restoration.

But if all effort fails, surely the state of such a heart must be lamentable, and needs now another course of action. Grace has sought his recovery; but when it has failed, righteousness must now give him the place of distance until the sin is owned, and judged. The Lord therefore adds "let him be unto thee as a heathen man and a publican." This is the course the Lord teaches us to pursue, although it may cause sorrow of heart to do so, yet the Lord sanctions it and adds '' whatsoever ye shall bind on earth shall be bound in heaven." This leads us on to the last and final act of discipline as presented in i Cor. 5:yet even in this the restoration of the offender is thought of.

Put away from among yourselves. If this chapter is carefully read, we see when evil develops in an individual, either doctrinally as in 2 Jno. or morally as here, the only course to pursue would be (verses 4, 13) when the whole assembly is gathered, "put away from among yourselves." This is not the act of one, or a few, but the action of the gathering as such. A serious and trying task; would that it was always considered so ; there would be care and caution ; each would move and act only according to the Word, and with the care and caution that they did of old in the case of leprosy (see Lev. xiii, xiv). Yet if after investigation and waiting upon God the wickedness is clearly proven, then the gathering must act with Christ's authority and the wicked person must be "put away." True, this is not evangelistic work, but which sometimes follows it. The same Lord who gives authority to His own to preach the gospel (Matt. 28:), gives His people this authority also to act (Matt. xviii; Jno. 20:and i Cor. 5:4). The evangelist seeks after the unconverted and does so by Christ's authority; the assembly cares for the holiness of God's house and does so by the authority of the same Lord. One is as much the work of Christ as the other. One is gospel work, the other righteous discipline upon one gathered in by the gospel, but whose walk, or conduct, or teaching, would not permit his continuing in the fellowship of God's people walking according to the truth. One (the Gospel) is the delightful work the heart loves to pursue; the other is the serious, yet righteous work that falls upon those who keep His word.

I Cor. 5:ii, gives some of the kinds of evil for which one was to be put away; among them railing is mentioned. We fear this is a sin thought too lightly of by many to-day. God cares too much for the peace of His people to allow such a course to continue, and when it is not judged by the individual the word abides " do not ye judge them that are within? " -" therefore put away from among yourselves that wicked person."

The object of discipline we again say is care for the glory of God, the holiness of His house, and the restoration of the offender. Hence, while denied for the time all Christian fellowship in a religious and also social way, as i Cor. 5:would teach, yet we should ever be on the watch for the marks of repentance, and this not only looked for but also the burden of the heart in prayer, if the person under discipline is really the Lord's. When repentance is wrought in the heart by the Holy Spirit, how beautiful it is to see grace again permitted to flow out, as in 2 Cor. iii, "Sufficient to such a man is this punishment … so that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow." We have seen already how such an act as putting away, was by the Lord's authority on high-"Whatsoever ye shall bind on earth shall be bound in heaven,"-and now if restoration is effected, the same Lord in His tender compassion also adds, "Whatsoever ye shall loose on earth shall be loosed in heaven." This we say is the object and desire in this extreme act of discipline, and we believe everything that would hinder this righteous work needs to be carefully guarded against.

How far does this discipline extend upon earth. This if understood will be a great help. We verily believe if God's people everywhere understood their relationship with one another, and their direct responsibility to the Lord, such acts of discipline would be owned everywhere. The offender would be held to be in the place of distance by every rightly gathered company of God's people, as much as in the very gathering where such discipline took place. This is an important principle to lay hold of. God's people in every place ought to seek to act together, and the same relationship and responsibility is as binding although miles separate. If this is not owned and there is not an earnest desire among all to "keep the unity of the Spirit in the bond of peace," then independency is the result, and all over the world we would have merely independent congregations- discipline in one not recognized in another. How could the "Holy and the True" endorse such independency? We believe seeing the truth of our oneness, and having the authority of Christ for each act of discipline, such an action is binding wherever His authority is owned. Thus the holiness of God's house is cared for, and the permanent good of offenders sought after. If gatherings are scripturally gathered, several in one town, one state or province, yet they are one in heart and ought to be one in practice. We own but one authority, one relationship, one discipline, and one body, and we have but one common object, the glory of the Lord Jesus and the permanent good of all God's people.

We are quite aware some gatherings have overstepped the mark in discipline, and in haste have acted wrongly, yet in such cases if our relationship is rightly understood it will be easy to solve this difficulty. A person is put away at gathering No. 1. Now how ought gatherings No. 2 and No. 3 to act ? Our answer would be, Without suspicion accept the action. But if facts are presented which would lead us to doubt whether such an act was right, we believe here there would be great need of caution. The remedy would not be to receive the individual, but to go to the place where he was put away and investigate carefully both sides, and if clear proof is given that it was a righteous decision, the offender under discipline could under no consideration be received at No. 2, or No. 3, for gatherings 1, 2, and 3, own the authority of the same Lord and hence act together because before God they are one, and they express this oneness by " endeavoring to keep the unity of the Spirit in the bond of peace."

But if after investigation it is clear from facts gathered, and the Word by which we are all judged, that gathering No. 1 has acted unrighteously and they are the guilty persons, and the one or more under professed discipline innocent, our remedy would not be to stand apart on neutral ground and receive from either. Such an act, would be a serious denial of our whole relationship and gloss over evil of a serious nature. If gathering No. 1 has acted wrongly, would not the godly way be to seek to reach their consciences, and by doing so seek to get them to retrace their steps and lead them to repentance ? This might take weeks; patience and love would be required, and, where exercised, have resulted frequently in blessing and restoration. Thus fellowship is resumed according to holiness and truth.

If gathering No. 1 refused to own their unrighteous act, after, in grace, a space of time for repentance had been given, then gatherings No. 2 and No. 3 would refuse them further fellowship, and own the other or others. Even during this time of investigation the assembly might be treated as the house in which there was supposed leprosy (Lev. 14:), and of which we read "he that goeth into the house all the while it is shut up, shall be unclean until the even."

We would earnestly press upon each reader the importance of these things, because of late, we believe, the enemy has been seeking to overthrow in the minds of some this godly order and care, which should ever characterize the people of God. And we would also press upon the Lord's people in every case when the extreme discipline of i Cor. 5:is the only course, that grace and patience should ever characterize us. When this has been wanting in some places, weak believers not understanding the principles at stake, have been stumbled at the spirit and manner of those who otherwise were carrying out the government of God's house.

God's righteous requirements, in the case of sin committed by an individual, or a gathering, and dishonor and reproach brought upon the Lord's Name. We believe the righteousness and holiness that characterize God's dwelling place demands more than mere reformation-it calls for repentance and self-judgment. This is ever true in the sinner; reformation will not do for God,-a very clear principle. " God requireth that which is past," and this principle is ever true .in the lives of God's people. Years may run their course, and reformation in life and practice be effected by this circumstance or that, yet for God and those who care for the principles of truth and righteousness, repentance and self-judgment are required. True, we are not now in apostolic days, and that visible unity once so fair is not presented to our eyes; yet apostolic order and teaching ever abide. We can truly say we are in the days of 2 Tim. Yet we have a faithful God, who never for-gets His people; and hence amid all the confusion of the closing days of Christianity, He even here, in these days of ruin, provides for those who desire to walk with Him in holiness and truth. Such a path is in separation from iniquity, as 2 Tim. 2:19, 21-gathered to the Lord Jesus as a center, and following righteousness, faith, love, peace, with those who call upon the Lord with a pure heart. To this we would add the apostle's exhortation, "Let us therefore follow after the things which make for peace, and things wherewith one may edify another" (Rom. 14:19), and somewhat of the joy which will fill the hearts of God's people by-and-by will be ours even now. " Behold how good and how pleasant it is for brethren to dwell together in unity! " (Ps. 133:) A. E. B.

Now we have the path itself with its trials and experiences, in which these principles are practically realized. First of all, the sufficiency for it, which is in God alone:this is but the application of what has been already said; but it is the necessary foundation on which alone a life with God can be based. And our utter dependence upon Him is expressed in the next verse, in which with the full purpose of heart to walk in His truth the psalmist confesses his need, not only of instruction as to the way, the one way which is Jehovah's, but also of his own deliverance from the infirmity which nevertheless yields so to distraction:"unite my heart," he says, "to fear thy Name." This is indeed what is everywhere the great lack among the people of God. How much of our lives is, not spent in positive evil, but frittered away and lost in countless petty diversions which spoil effectually the positiveness of their testimony for God! How few can say with the apostle, "This one thing I do!" We are on the road -at least, not intentionally off it-but we stop to chase butterflies among the flowers, and make no serious progress. How Satan must wonder when he sees us turn away from the "kingdoms of the world and the glory of them " when realized as his temptation, and yet yield ourselves with scarce a thought to endless trifles, lighter than the thistle-down which the child spends all his strength for, and we laugh at him. Would we examine our lives carefully in such an interest as this, how should we realize the multitude of needless anxieties, of self-imagined duties, of permitted relaxations, of "innocent" trifles, which incessantly divert us from that in which alone there is profit! How few, perhaps, would care to face such an examination of the day by day unwritten history of their lives!

"We must not be legal":with such an excuse, how we pass over the "little things" which come in everywhere unchallenged by reason of their littleness. "We must not make religion too severe ":and so we take off our armor on the battle-field. "We must not have a morbid conscience ":and so we forget to exercise ourselves, that we may have one void of offence toward God and man. Concentration of purpose is what most of all the devil dreads for us as Christians, and the air is full of whispered plausibilities and lullabies to deprive us of this. Thus Christ Himself as "all" for us is looked at as somewhat not to be too seriously taken; the glorious sunshine is to be helped to be brighter by men's taper-lights; or carefully shaded from eyes too infirm to enjoy it in its brightness or too continuously.

How perfect a lesson there is for us here in the Lord's words as to the vine-branch and abiding in Him (Jno. 15:)! The branch abides in the vine without intermission:a moment's intermission would be fatal to it. And '' as the branch cannot bear fruit except it abide in the vine, no more can ye," says He, "except ye abide in Me."

But then for what are we to abide in Him? The whole purpose of the vine is fruit; and this is what rules in the ways of the husbandman with it. He prunes unsparingly, that he may have fruit:one might think, to look at him, that he was making but a wreck of the whole plant. What harm is there in all this wood and leaf that he is paring away? In itself none; and yet in relation to its fruit-bearing, very much. The parasites that destroy it from without cannot do it much more harm than just these fruitless stems and this exuberant foliage. The precious sap is drawn off by them by which the fruit is to be filled out and perfected; and, if they are spared, not simply will there be less fruit, but (worse than all) the whole character of that which is produced is deteriorated. And so with the toleration of much that is merely evil in its power to draw off and scatter the energies which should be yielding fruit for Him and are not. It is the "one thing I do" that as a principle characterizes the whole man, and marks him out as Christ's, glorifies Christ in him. It means seriously "Christ is all." It proclaims Him the sunshine of life, not shadow ; and sunshine is what the fruit needs. It says that for progress every moment of life is valuable, saves the life from dilettanteism and superficiality, makes Christ Lord, not casual adviser:no wonder that in the servant's psalm we should find, as nowhere else in them, this prayer, " Unite my heart to fear Thy Name."-(From Numerical Bible, Psalm 86:)

If we were to admit that any passage found in the New Testament could be inapplicable to the condition of things now ruling, we should at first sight say that this i Cor. 11:18-22, was such an one.

In Corinth license apparently ran riot. All soberness ; all sense of what was becoming or proper seems to have been lost. The Lord's Supper had degenerated into a common meal, or rather each one took by himself his own supper with his own little company. It is true they had not yet separated from one another. They still came "together into one place," but being in that one place, the internal discord that was amongst them found expression, apparently, in little knots or cliques, partaking of their own supper together ; and some were filled to repletion, while others were hungry. This was not to eat the Lord's Supper at all. They must have lost all sense of what that most blessed feast really was, and needed indeed to be fed with "milk," and not with "meat," for still were they unable to bear it.

But how different it is with us. Where will you find one "drunken" at the Lord's table? Where will you find any who go there with the direct object of satisfying physical hunger ? Surely, most surely, such things do not exist at all. What can exceed the decency and order with which we partake of that Supper ? Admirably suited to the Corinthians,- with their so recent deliverance from the disorders of heathendom, which still, however, clung to them, it can surely have no bearing on ourselves, with our centuries of Christian training. Hence, have we not here one scripture which cannot directly apply to days so different ?

Emphatically no. Of no single word of God can this be spoken. The "man of God " in every age needs every letter ; and were but one jot or tittle lacking, he would be so distinctly the loser that he would fail of being perfect to just that extent (2 Tim. iii). Nay further, as one ponders this most precious portion, one comes to believe, far from not applying, that it is peculiarly applicable to the day in which our lot is cast. That we peculiarly need its "doctrine, its reproof, its correction, its instruction in righteousness."

For what was the root that produced this evil fruit of practical profanity? This shocking lack of reverence at that holy Supper ? This selfish indifference to one another ? These cliques and parties? Carnality. The Corinthians "walked as men." They looked at everything from a fleshly, carnal standpoint. Thus the supper had lost its character and confusion followed.

Now, is this root absolutely non-existent to-day ? Is there no carnality in the Church of God ? Have Christians ceased to walk as men ? Are there no evidences of it in parties, cliques, sects, divisions everywhere ? Or is it indeed a day of superabounding carnality and worldliness, with all their attendant train of consequent evils. To ask such questions is to answer them, and at once then this blessed scripture is found instinct with divine life in its appropriateness and its applicability to the present time. Our very "order," of which we boast, may be the cover for the disorder spoken of – our very "decency " a cloak for the selfish, cold indifference here rebuked.

Is it not true? Can not Christians gather together even "in one place," with no real sense of the sweet story the bread and the wine tell ? Deaf to the divine music of the words "for you?" Untouched by the infinite depth of affection that is brought so tenderly before the heart and mind in broken bread and poured-out wine? Oh, the miserable "decency" with which the bread is broken, without a tear or sigh;-the wretched "order" with which the cup is drunk, with no responsive burst of genuine affection, that finds its necessary vent in melody of praise ! Yes, order has itself indeed become disorder with us, if the whole being be not moved, the affections be not all awake, the emotions of the soul be not all astir. We have lapsed into Corinthian carnality, indifference, apathy, and need exactly the remedy they needed. Beloved, if we can sit here unmoved, we are as they, even though none are "hungry," none "drunken."

The remedy that the apostle applies is a very simple, but a very sweet one. A repetition of the primal institution of that blessed Supper, every detail of which is here given in direct view of the disease it is intended to heal.

So, as we full deeply need the healing, let us meditate on these details in dependence upon Him who alone can make such meditation effective-Him who is still Jehovah Ropheka, the Lord who healeth thee.

" For I have received of the Lord Jesus that which also I delivered unto you." A preface of immense importance for us. Direct from the eternal Fountain of love and light comes this sweet and refreshing rill of living water, uncontaminated and undiluted by the human channel through which it comes. Nothing has been added to it; no single syllable is the result of those human traditions which were then fast clustering round and obscuring the truth of the Gospel. Too reverend, too heartily under the clean and holy fear of the Lord is the apostle to attempt to embellish or improve upon the words He gives. That which he has received, and only that which he has received, does he deliver to us. Every syllable of it is absolutely divine. It is the voice-they are practically the words of "the Lord Jesus."

Nor, on the other hand, has aught been diminished from it. Nothing has been held back. All that he has received has he delivered unto us. He, dear needy saint as he was, doubtless partook of the comfort of the words he gave. Drank deeply in his own spirit of the spring he passed on to others, but without diminishing from it at all. As with the widow's cruse of oil no such drawing from it could lessen it one drop. Forth it flows to us with all the volume and strength of the true Source whence it conies. That which he delivers to us, is exactly that, and all that which he has received.

"That the Lord Jesus, the same night in which He was betrayed, took bread and when He had given thanks, He break it and said, take, eat, this is my body which is broken for you, this do in remembrance of me." The Lord Jesus-mark well the dignity of that holy Person who is the one actor in this touching scene. It is the Lord who of old was known as Jehovah, but now, as very near to vis, a man with the human name "Jesus." Precious combination; the Lord Jesus-Jehovah the Savior. So was He divinely named at His birth, "for He shall save His people from their sins."**But yet no prophecy had marked Him out by this name "Jesus." Quite the contrary, another name altogether had been provided for Him by the spirit of prophecy. Had it not been written, "Behold, a virgin shall conceive and bear a son and shall call His name Emanuel," that is, "God with us," and yet when He comes He is not called Emanuel at all. Is it not strange that the historian should direct our attention to this very prophecy, in the same breath that he apparently nullifies that prophecy? A fine opportunity this for logical infidelity. The Virgin's Son was to be called Emanuel. Here is one not called Emanuel, but Jesus,- therefore He, at least, cannot be the Virgin's Son! But blessed be God, we have learned somewhat of the pitiful shallowness of infidelity, and to hail with delight the "inconsistencies " she points out to us in our treasure of God's word, knowing full well that they cover holy beauties, hidden only to her own blindness.

Four thousand long weary years had passed since that promise of, and to, the woman's Seed among the scenes of ruin and sorrow in Eden. Generation had followed generation, but no " Savior" had appeared. Not one son had been born but soon gave sorrowful proof of his needing, rather than being a Savior. That first disappointment of Eve in her first-born had been repeated a myriad times ; until " How can he be clean that is born of woman?" was a question to which there was no answer. A Savior there was none. Now then, if a babe can be truly divinely called " Savior," is it not evident that he must differ as light from darkness, from all others of all ages? Yea, whilst "with us" indeed, must He not be more and far other, than any of us – in a word-God? Most surely. Hence He that is, in very truth called Jesus, must be " God with us " or Emanuel! That is, in thus calling Him Jesus, the prophecy was most beautifully perfectly fulfilled in the truest, deepest way. " With us," born of a woman, but not of us, is Jesus. "Unclean! Unclean!" had been the cry for four thousand years over everything of woman born, but now the "due time " has come and here is one "a holy thing." A unique word applied to a unique object. For not merely innocent, mark, is that tender babe. Adam was that in Eden. He knew no evil there nor was there that, on the other hand, in him which rejected evil; thus he was not holy, but innocent. But here was Something to be born of woman, who by the intrinsic essence of His own spotless character, should reject and repel every touch of defilement in her of whom He should be born, hence rightly called "That holy thing." Emanuel! God with us! Jesus! Savior!

And how perfect a proof, how satisfactory an assurance to simple human reason-ordinary common sense as men speak- have we here to the divinity of the whole Gospel. The birth of Jesus was either natural or supernatural. If the former, then must there have been an awful conspiracy of lying and fraud, to make His birth fit in with the prophecy of old. The narrator, here in Matthew would give, in this case, full expression to that diabolical, vile conspiracy, in calling our attention to the prophecy, the fulfillment of which the conspirators purpose to claim; and yet again, mark it well, the simplest most direct part of that prophecy-that which would have caused no strain on the credulity of the world, the name of the child, is not even pretended to be fulfilled at all! Would not "fraud" have hastened to secure this easy proof at least, and calling him Emanuel, removed a stumbling block in the way of the acceptance of the story? Would "fraud" thus have given another name altogether ? To believe this,-to believe that conspiracy would naturally, carefully, intelligently call our attention to its own inconsistency, to a discrepancy on the very surface, is beyond the power of human reason to accept ! It would be a miracle in itself. Hence only the other alternative remains. The birth of Jesus must be supernatural; and His name, the very human name of Jesus, carries with it the perfect proof of His divinity, as does every breath, every thought, every act of this blessed Man. Faith thus ever puts her foot on the solid rock of reasonable truth, and leaves to the folly of unbelief and infidelity, the muddy quicksands of irrational and childish credulity.*
Such being the glorious Person, the time, the occasion is next brought before us. '' The same night on which he was betrayed." It was night,-

"When all around Him joined
To cast their darkest shadows
Across His holy mind; "-

the very night in which-not His enemies only vented all their bitterness upon Him, but he who had "eaten bread" with Him, now "lifted up his heel against" Him. It was then, when His heart was suffering most acutely from the treason of a disciple, that he gave the most pathetic, tender evidence of His unquenchable love, in seeking to keep the memory of Himself before disciples. He cares for our thoughts; and in that hour, when every evil was abroad in the darkness, when every form of awful suffering was gathering as clouds from every quarter, to break in concentrated tempests upon Him, not for Himself was His care, but (let each saint confess) for my thoughts, my memory, my heart! It was then He placed, in this Supper, that monument of His love that has remained ever since.

Of another night, long centuries before, it had been said, " It is a night much to be remembered." Then again the "east wind" was about to blow; a lamb was dying; judgment was abroad in the darkness, and soon a great and bitter cry, that spoke of the stricken first-born in every Egyptian house, was to ring through that darkness. Now, on this later night, no guilty child of man is stricken, but His solemn cry alone was soon to be heard, and to express the agony of a holy One enduring judgment infinite in fearful loneliness. This "night in which He was betrayed " precedes and ushers in that awful judgment scene ; and then, with all the mighty strength of such tender associations, before is heard the roar of the fast-coming storm that shall break upon Him,-in the one moment of peace ere the betrayer's work comes to issue,-then He says, "Oh, my beloved, remember Me ! " It is a night much to be remembered. Get these memories in the heart, and let carnality and all its attendant train of evils stand, if it can. F. C. J.

All things earthly have an end; and Joshua, the man of faith, the true witness for God in the wilderness and the unconquered leader of the people in the land, is about to leave them-going "the way of all the earth." In the land he had been a type of a Greater than himself so completely, that his individuality had been merged into his official character, and we think of the One whom he represents. But he has conquered all, and having held the sword for many years, he lays it aside and with it his leadership, and becomes simply the man of faith, who has got a word to say for that faithful God whom he knew so well.

He appoints no one as his successor, no one who could carry on the work where he had laid it down. In His wondrous wisdom God has guarded against the very thing that the wise men of earth think the proper plan to secure order and good government- the plan of succession. No supervision could have been more complete, no authority more absolute, no care more minute, than that of the apostles. The infant Church was indeed cared for "as a nurse cherisheth her children." But there were no successors to the apostle's-save indeed the "grievous wolves" who would not spare the flock. (Acts 20:29.) The church was thrown on God and the word of His grace:to human eyes it was helpless indeed; but that very helplessness did but compel the saints to lean on God. Would that such dependence had always been realized.

It was with the consciousness that now the people were to be left without a visible head, in the midst of dangers in one sense greater than those which beset them in the field of conflict, that the departing servant spoke for the God he loved so well. With the memory of his course still vividly before them, with the conscience, too, in some measure awakened at the thought of his departure, they doubtless drank in eagerly all his words. And what words they were ! how he spoke for God ; how he pointed out their dangers, gleaning lessons from the past ; how he urged upon them faithfulness for the future.

True it is that to the Old-Testament saint was vouchsafed no such view into the opened heavens, and the world beyond, as it is our happy lot to enjoy; but who, as he listens to the calm and beautiful words of Joshua, can question that for him, as for God's people at all times, a light was shining, which made death but a dark line between this life and eternal brightness. He knew God, and that made all plain; he could speak for Him and then go to Him.

But it is our purpose, beloved brethren, to look a little closely at the words at the head of this paper, and gather from them food for profitable thought, as we draw near again to the close of another year. How swiftly the years pass-bringing us ever nearer to that eternity which, through infinite grace, has no terrors for the people of God. Well may we pause and think-taking a good look at the past ere we turn afresh to the unknown future. We do not observe times and seasons, nor would we by a single line encourage anything like lack of sobriety and circumspection at all times; but we have no sympathy with that indifference to the transiency of all about us, that can contemplate unmoved and unexercised the passing away forever of another portion of our brief life.

Who can prevent thoughts of sadness, alas ! of unavailing regret, if the memory of the past recalls wasted hours, neglected opportunities, that have fled forever. Very sobering is it to take account of how we have used our stewardship, and the close of the year is a fitting time to do this. It puts us into the spirit of that day of review when "every one of us shall give account of himself to God." It is well to live in the light of that day.

But our scripture is concerned chiefly with another and brighter side of things-even the remembrance of God's faithful love and care. In the 105th and 106th Psalms we have the same history gone over from two different points of view. The latter psalm shows the unbelief and disobedience of the people, and is therefore a record of failure :the former, on the contrary, celebrates the acts of God, and is bright with instances of His goodness, love, and care. Let us look, then, at that side, that gratitude, love, and obedience may be stirred in our hearts.

"Not one thing hath failed of all the good things which the Lord your God spake concerning you ; all are come to pass unto you, and not one thing hath failed thereof."

God had visited them while yet in the bondage and under the guilt of sin in the land of Egypt. He had promised to bring them out from that bondage, to set them free, and give them a place in the "good land and large " which He had spied out for them. Had He kept His word-spite of every obstacle, of all their unbelief? Joshua could appeal to them, with the knowledge that they could give but one answer, "Ye know in all your hearts and in all your souls."

Glance back, dear brethren, to the time when we were under the doom of our countless sins, and in the iron grasp of a despot more terrible than Pharaoh. How has the deliverance been effected ? Is it complete ? Oh, as we behold the cross of Christ, and think of His finished work,-as we sec Him risen triumphant from the grave, with sin forever vanquished, the cry of victory bursts forth "unto the Lord who has triumphed gloriously," and we know in our souls that naught has failed of His good word.

Let us pass on by faith into all that He has won for us, remembering that we are "blessed with all spiritual blessings in heavenly places in Christ Jesus;" that all things are ours, "whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come ; all are yours; and ye are Christ's; and Christ is God's"-in view of the abundant blessing, do we not know in our souls that "not one thing hath failed "? Let it be clearly understood, boldly confessed ; for one of Satan's subtlest wiles is to introduce unbelief under the guise of humility. Nothing can be added to redemption; it is absolutely perfect. Our blessings are entire and complete; we wait for no "second blessing." True, our apprehension of these things is but feeble, but they are not feeble; they are before us as our portion-ours to enjoy even now.

But if we come to look at the mercies that have strewn all our way; patient love and care, temporal needs met as well as spiritual-we are still constrained to say, " Not one thing hath failed." What have we deserved ? but what have we received ?

But it is said by one and another, "My path has not been all blessing ; my past has been one of sorrow and gloom." Could such an one truly use these words ? Who has a better right ? We have never been promised exemption from trial and suffering ; in a world where sin reigns and its fruits are everywhere manifest; where our blessed Lord was " a man of sorrows and acquainted with grief";-who has the right, we might add, who the desire to escape the lot of all ? Those who suffer, who mourn, are but the companions of the great Sufferer. And in that companionship is found the fulfillment of our word. Sorrow and grief shared by the Lord ! who that has had the holy joy of His sympathy, the uplifting of His strength, would exchange it for that which, however bright, bears the stamp of change and decay ? Let the bereaved Christian, the tried saint, testify, and if he has learned his lesson well, he will gladly join with those whose path has been brighter in saying, " Not one thing hath failed."

For indeed unless this lesson has been learned there is doubt of the love of God, discontent, murmuring, and all the restlessness that speaks of an empty heart. The very best medicine for such a state is to learn God in the trial that apparently has produced it,-until the soul can say, "It is good for me that I have been afflicted." How all this is infinitely above the poor consolation that the world has to give of "brighter days to come," or, "others too have suffered." With the apostle we can say, "Nay, in all these things we are more than conquerors through Him that loved us; " and "our light affliction which is but for a moment, "worketh for us a far more exceeding and eternal weight of glory."

Grief-stricken parent, as you look into the grave of your hopes in the child you have laid away; crushed and disappointed man, as you face the ruin of your business and the threatenings of poverty-can you not as you think of the consolations of Christ say these words ?

And so will it be throughout all our days; whatever they may have for us, they cannot rob us of His love, of His promise, of His joy. And when we have reached our rest, our home, these same words will have their place, or be changed for others, as wonder fills our hearts-"the half had not been told."

What shall be the effect of this precious truth upon us? We see how Joshua used it-warning the people against a departure that would bring upon them just as surely the chastening hand of God; urging them to entire obedience, and the putting away of all that would hinder them in that path. So let it be with us. As we think of the eternal faithfulness of our God, let us arise, and, as never before, press forward in the way His holiness and His love have marked out for us.

On ! for laborers who, after God's heart, might present Christ to souls. It is the testimony that is wanted-after that, judgment. The wickedness of the world brings grace and testimony-the failure of testimony, judgment. And we are living in serious times. A poor half-way testimony without faith is what is sought for now, when certain truths cannot be denied. J. N. D.

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.

A man may say, What harm is there in the well-watered plains of Jordan ? are they not the gift of Providence ? I answer, the devil has planted Sodom in the midst of them. J. N. D.

Ques. 34.-In a reading on 2 Cor. 3:11-17 it was stated that the word " Spirit," verse 17, should be read with a small s, and not with a capital S, as in the Received Text, and that in every instance where the word occurs it should be read with a small s; in confirmation of which he affirmed that the Lord was not the Spirit, that it was simply an allusion to the ministry of righteousness in contrast to that of condemnation, of the former of which Christ was the spirit.

On verse 17 Mr. Darby writes, "when it is said 'now the Lord is that Spirit' (capital S) allusion is made to verse 6; verses 7 to 10 is a parenthesis." (Syn., second edition, page 324.) The Revised Version gives verses 17, 18 with a capital. I notice that verse 6 gives the word "spirit" with a small s.

If "in every instance where the word occurs" we are to read it with a small s, what about the following texts, namely, Rom. 8:9:1 Pet. 1-11; 1 Pet. 3:18, 19; Gal. 3:5, and other scriptures where the Spirit is spoken of?

Ans.-As to never using a capital in the word Spirit, we think there must become mistake; surely whenever it refers to the Holy Spirit it should be written with a capital. To deny it would be to question His personality. As to the passage in question, the use of the capital in verse 17 would not suggest that it referred to the Holy Spirit, but that referring to the Lord, it was so spelled. Such use might be questioned, however. The meaning seems to be that the Christian dispensation, as centering in the person of Christ, is spiritual as contrasted with the law. Of course, the second use of the word " the Spirit of the Lord" would suggest the Holy Spirit. Then, too, this whole dispensation is that of the Spirit. It is sometimes difficult to draw the line between the operations of the Spirit and the Person. This is particularly true of this passage. Its general meaning is plain.

Ques. 35.- How did the Holy Ghost speak to man? – in an audible voice? For example, "Separate me Barnabas and Saul." (Acts 13:2.)

Ans.- The matter of first importance is the fact, not the manner of the Holy Ghost's speaking to men. "Holy men of God spake as they were moved by the Holy Ghost." (2 Pet. 1:21.) "In the words which the Holy Ghost teacheth." " He that is spiritual judgeth [discerneth] all things." (1 Cor. 2:13, 15). We gather from these scriptures that the Spirit acts upon the mind and judgment, moving by His almighty power and wisdom the instrument He has chosen. Of course, that instrument would make known the mind of the Spirit in an audible voice, as was doubtless the case at Antioch. But the Spirit Himself would act-as God usually does-in the still quiet, unobtrusive way, so different from man's thoughts.

Ques. 36.- Who are "the rest of the dead" in Rev. 20:5? Some say it is the Old Testament saints, and that they do not rise till after the thousand years,- that is, do not rise when the "dead in Christ" rise. (1 Thess. 4:) Please give scripture to refute this, if it is error.

Ans.- The scripture already given (1 Thess. 4:) refutes it clearly,–else the Old Testament saints are not "in Christ,"- "they that are Christ's." (1 Cor. 15:) Moses and Elias ire given as types of the sleeping and translated saints partaking in the glories of Christ's kingdom. (Luke 9:30, 31.) Abraham, Isaac, and Jacob are in the kingdom. (Matt. 8:11.) Doubtless the Old Testament saints are at the marriage supper of the Lamb, as guests. (Rev. 19:) Our blessings and theirs are connected together. (Heb. 11:40.) Such scriptures preclude entirely the thought of their having no part in the first resurrection. And this is emphasized when we remember what is the character of the second resurrection. (Rev. 20:12-15.) It is the prelude to the judgment of the Great White Throne, where none but the ungodly stand, and is unquestionably the same as the resurrection of damnation, or judgment (John 5:29), the resurrection of the unjust (Acts 24:15). It becomes a grave error when the beloved people of God are in any way connected with the ungodly. There are, no doubt, reasons why such teaching should be advanced. It will surely be sufficient to guard our readers against accepting it.

"We therefore ought to receive such that we might be fellow-helpers to the truth." (3 John 8.)

Twice in the short epistle from which the above quotation is taken, is the truth personified:in the above quoted passage and in verse 12 where it is stated that "Demetrius hath good report . . . of the truth itself." The truth is looked at as a person in the world for God, doing God's work. We are invited to be fellow-helpers with the truth, to identify ourselves with it. We can do this in various ways. One way, spoken of in this verse, is to receive those who are engaged in the cause of truth.

The truth made the children of God what they are; they are "of the truth;" they owe their existence as the children of God to the precious truth. It has wrought in them; it has begotten them. "Of His own will begat He us with the word of truth" (James 1:18). It is the instrument that the Spirit uses in their sanctification ; "Sanctify them through Thy truth:Thy word is truth" (John 17:17). It frees them from bondage. "Ye shall know the truth and the truth shall make you free" (John 8:32).

There is a natural object-light-which the word of God constantly employs as a symbol of truth. How precious light is! It is the purest of all natural elements and a great purifier. Solomon says, "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." Who would like to be without sunlight? It is one of God's sweetest natural gifts to man. Truth is spiritual light. How grateful should those be whom God has made the recipients of it. The children of God are the "children of light." It is not merely that they have light, which a sinner may have, but they are the children of light, have been fashioned and molded by it.

This great spiritual blessing has come to us largely through human instruments whom God employs to convey it to others. Christ is the fountain of light; He is the truth; but it comes to us through human channels. The moon reflects nightly the glorious light of the sun which otherwise we would not then have. It is the same light as the sun gives us directly during the day. During the night the sun gives us his light instrumentally through the moon. On account of the physical condition of the moon light comes to us somewhat dimmed, yet what a blessing it is to receive it though it has lost a little of its brilliancy because of the imperfect object that reflects it. So those who bring the spiritual light to us may darken it somewhat because they are imperfect. I have no reference here to inspired men- God communicated through them His precious truth in the very words of the Holy Ghost,-but to instruments that God now employs to spread His truth. We often express imperfectly what in itself is so perfect and pure. And as it is with our words so it is with our ways. The truth we livingly express is dimmed because of our imperfect ways.

Who should not be most eager to help on that which has proved such an inestimable blessing to us? Who that has tasted the sweetness of spiritual light could not desire to share it with others ? Who that has experienced its power to free the soul from corruption and vanity could not wish that others might likewise have the freedom that it has effected for them ?

Now God, who will have all men to be saved and to come to the knowledge of the truth, raises up instruments to make it known. It is God's will that those only who have experienced its saving and transforming power should carry it and help it on its way to other hearts. It is through those who have left house and home perhaps that the truth has come to us. How much self-denial there may have been on the part of those who have made us partakers of this eternal wisdom. To propagate God's truth involves suffering, for it comes in conflict with that which is its opposite-darkness. But as in nature, the light drives away darkness, so error has to flee before truth, for God is with His truth.

It should be surely considered a precious privilege to receive those who are in deed and in truth God's messengers. Yea, it is more than a privilege:it is a solemn obligation binding on those who have received truth savingly-"We ought to receive such."

"For His Name's sake they went forth taking nothing of the Gentiles." This passage makes it very clear whom we are to receive. They went forth for His Name's sake. They had no other motives than that the Name of Christ might be magnified and honored; there was no self-seeking, no covetous aims. The Name of Christ, Christ Himself, filled their hearts; they loved it and knew there was virtue in it because to it they owed their all. Some went forth who were deniers of His Name. His Name expresses Himself. Such deceivers were not to be recognized. There was to be no identification with them. Anything that could be construed as meaning fellowship was to be avoided, such as lodging and greeting them, – nothing which in the least would sanction their teaching or help it on in the world. The truth as to this dear Name must be preserved and defended. Any teaching that affects it injuriously must be condemned and discountenanced. To be for the truth of His Name one must be against all that militates against it.

The truth is fighting its way in the world; it goes forth conquering and to conquer; it conquers human hearts and brings them into happy submission to God and into unison with His blessed mind. We can do nothing against the truth. It is like a great rock against which the waves of human passion dash in vain. God Himself is on the side of truth, therefore it will prevail. If God be for it who can be against it? If we can therefore do nothing against the truth, it is not said that we can do nothing for it. It is distinctly stated we can do something for it. Who would not like to identify himself with this giant-conqueror ? Who would not like to be a fellow-helper with it? O beloved brethren, the day is coming when the truth shall have prevailed over all. We will surely not regret then that we have been on its side. What a satisfaction will it be to us to be able to look back to the time when truth was on the battlefield and we, by grace, were for it and not against it.

Truth has come to abide, yea, to abide with us forever (2 John 2). Whatever else shall pass away, truth never shall. Our supreme wish should be so to behave ourselves that the truth can commend us. " Demetrius has good report … of the truth itself." The truth commends those who walk in it and help it on-those who are for it in a time when it is attacked and despised.

3 John was addressed to Gaius who for the truth's sake had become noted for his hospitality. His soul was prosperous,-the truth was in him and he walked in the power of it. In Romans 16:23 we see Gaius as Paul's host. I presume it is the same person that John addresses, only there the Word states nothing respecting his spiritual state. John shows us it is the one whose inner and outer life was governed by the truth, that by his temporal goods furthered the cause of truth in the world. What a pleasure it must have been to him to have those under his roof who propagated the truth he so much loved, the truth to which he owed his spiritual life, his sanctification and freedom from what had formerly enslaved him. It is in proportion as people get away from God and become worldly that they hesitate to identify themselves in this manner with the truth. They may minister to a servant of their means, but their houses will be closed to him. Perhaps those that carry the truth are beneath them socially:perhaps they lack refinement and polished manners which now they increasingly value. As Christ is more and more lost sight of, what is of man acquires more importance. Or if the house is still open to receive the messengers it is only so to a certain class, to those who are in the same place with themselves socially and morally. If one comes along who is worldly, who does not make too much of Christ but a great deal of himself, he is still received; others are excluded however much the truth may commend them.

The house of Gaius was open to all who went forth for the sake of Christ's Name. His wish was that the truth of that glorious Name might spread, that what was so dear to his heart might become dear to other hearts. He knew his Lord, he tasted His grace and the sweetness of His truth, and longed that others might know it. All that were engaged in the furtherance of Christ's cause, were welcomed by him. Christ's interests were his interests, and apart from these he had none.

May God raise up many a Gaius who by grace shall find his delight in serving his Master in the way Gaius of 3 John did. His reward will be great in that day when God will recompense His own.* J. B. G. *[ The writer has purposely dwelt upon but one feature of fellowship in the Lord's work, and we would therefore only remind the reader that there are other ways in which that fellowship may be shown. Many may not have the ability, nor the opportunity to receive into the house, whose heart is in fullest accord with the Lord's work. We need only remind such that a cup of cold water will not fail to catch the Master's eye. A true sympathy will show itself in prayer, in loving interest, it may be even in an encouraging word or affectionate greeting. Then, too, perhaps a word need be said as to beloved saints burdening themselves beyond their ability:this surely is not required; where health, means, or the crowded state of the household would prevent reception into the house, "it is accepted according to that a man hath." On the other hand we are sure our brother will agree with us in saying that hospitality should never be demanded as a right, nor accepted as a matter of course, but in grateful and loving appreciation. How beautifully does the apostle appreciate and commend the hospitality of Onesiphorus (2 Tim. 1:6). Ed.]*

Romanism, does not deny facts, but their availableness to my peace; it does not deny the expiation for sin made at the Cross, it does not deny the Trinity, it does not deny the Incarnation, nor the Divinity of Christ; these truths it holds, so that it would not be suspected, at first sight, of Infidelity. It is in the actual value and application of them to the sinner that it has destroyed the truth, and taken away the way of peace to the soul thereby.

God says, that by the one offering Christ has perfected forever those that are sanctified. (Heb. 10:14.)

Romanism says, He is to be offered often, and that the believer is not perfected by that one offering of Christ on the cross. It denies, not the offering, but the value and sufficiency for the believer's peace.

God says, that the blood of Jesus Christ cleanses from all sin; that He has by Himself purged our sins, (i John 1:7; Heb. 1:3.)

Romanism says He has not, that people have to be purified in purgatory.

God says, that Christ is a merciful High-Priest who can be touched with the feeling of our infirmities. (Heb. 4:15.)

Romanism says, that we shall find more suitable persons to go to, more accessible, more tenderhearted, in the Saints and the Virgin Mary.

It denies not the fact of Christ's Priesthood, but its real value for me. In vain then it is orthodox as to the facts of Christianity. It makes them useless to the soul, and substitutes others in their place, for a supposed greater advantage.

These are examples of the real infidelity of Romanism as to those truths of the Gospel which are most precious for the peace of the soul.

(Continued from page 17.)

9. HERESY.

But thus we have reached this formidable word "heresy," and must examine what Scripture says about it. Not that there is much difficulty in what Scripture says:the difficulty is in what has been attached to it from elsewhere.

The word for "heresy" is, as frequently as not, rendered " sect " in our common version. The "sect" of the Pharisees, the "sect" of the Sadducees, (Acts 5:17; 15:5,) show us the general thought. These were not divisions in the sense of separation from Judaism, but doctrinal parties in it. When Paul speaks of having "after the straitest sect of our religion, lived a Pharisee," he acknowledges other sects of our religion, and certainly could not have meant to use the word in any offensive manner. The impossibility of using the word "heresy" in these cases shows how little our modern idea of it can be taken as that of the New Testament. Christianity was looked at in its beginning as but a similar "sect"- the "sect of the Nazarenes " (Acts 24:5); and it is to be remembered that Christians were not yet separated from the Jewish worship.

When the apostle therefore before Felix confesses that "after the way which they call 'heresy,' so worship I the God of my fathers " (Acts 24:14), we must not import these newer ideas into it. They would have used the same word of "parties" to which they themselves belonged; and that was the force of the word,-literally, a "choice," an "adherence." Those who used it did not mean to decide by it as to right or wrong, but simply to classify as different the schools of thought or doctrine which they saw existing. The apostle might well refuse for the Christianity which he professed, that it should be so classified. The term was offensive to him as ignoring the divine revelation which had been given in it, and characterizing it as a mere human choice-an opinion.

On the other hand, it is plain that he could not have resented the imputation of its being a doctrine or system of doctrines which was in fact, and in design, claiming men's adherence and gathering disciples. This it certainly was doing in the most distinct and positive way. And the apostle asserted this claim (which is the claim of truth everywhere, and at all times) in the very presence of those who called him before their tribunals for it. He could seek to "proselytize" the king Agrippa before their eyes.

Yet he refused the denomination of Christianity as a " sect," and for that very reason. God had spoken in it:all men were to hear. It was no opinion, but revealed truth; and this is the key to the condemnation of "heresy" in the apostolic writings. There is to be no opinion, no mere human "choice," among Christians. The one truth claims the allegiance of all. The word of God has been given to us; and the one Spirit to bring us all to one mind about it. All departure from this is to be condemned utterly.

There are but three passages in the Epistles in which "heresies" are spoken of. In the second epistle of Peter, the "damnable heresies" of our English version has doubtless tended to some obscuration of thought. The phrase is literally "heresies of destruction,"-that is, heresies that destroy men. They are brought in by false teachers, and are doctrinal clearly-doctrines in which they even deny the Lord that bought them. Thus fundamental error is, of course, intended; but this does not show that all "heresy" is fundamental error. The term is a much wider one than this.

Notice, that they bring in these "privily":-not necessarily whispering them about merely; for the word means strictly "by the side ":thus, perhaps, in an indirect way, not straightforwardly. Satan, in attacking the Lord among Christians, would naturally take his own subtle, sinuous way. To expect straightforwardness in such a case is not to know the foe with whom you have to do.

In view of the "divisions" of which he had heard in Corinth, the apostle adds, "And I partly believe it:for there must also be heresies among you, that they which are approved may be made manifest among you" (i Cor. 11:18, 19). Here the differences among them were openly showing themselves when they came together at the Lord's Table. These differences came from following different and discordant teachers (chap. 1:10-13); and therefore he puts them down as the fruit of "heresies." These, too, he speaks of to the Galatians as "works of the flesh " (5:20). This is all that we have in Scripture as to heresies themselves.

But there is still one mention of a heretic:"A man that is a heretic after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself " (Titus 3:10, 11).

For "reject," the Revised Version has "refuse," or, in the margin, "avoid"; Alford and Ellicott, "shun"; J. N. Darby, "have done with." Literally, it is "ask off," or, in familiar parlance, " ask him to excuse you "; so that "have done with " seems to be the best rendering among these. It certainly is not the discipline of the assembly which is implied, and the assembly is not in question. In dealing with a man bent upon having his own opinion and maintaining it, after this is clear, leave him to himself.

The reason given is:" for he that is such is subverted "-rather, " turned aside," is gone out of the way, and cannot be helped:"he sinneth, being self-condemned. " The truth bears its own testimony to the conscience; but he hardens himself against it:there is therefore no use in going on with him.

As for assembly-discipline in such cases, we must find the principles which regulate it elsewhere, and not here. Manifestly, the whole question is, whether that which is fundamental is at stake or no. Here every Christian has the means of judgment and the responsibility of it. As to what is not so, one could not expect all to have the same competency. The party-making, if there be such, is to be treated as the apostle treats it, by appeal to the conscience and the heart. The assembly has the right also to refuse what is unedifying. For the rest, God must be trusted, and we must learn patience with each other. The truth can be trusted to make its way with the true-hearted; and authority-short, that is, of the divine-can never help it. All manner of creeds and subscriptions have failed, in all countries and in all ages, to maintain the truth; and an unwritten creed will be worse in this respect instead of better :more uncertain and capricious, as subject to the will of the few, and varying with their character and temperaments, their learning or their ignorance, and with the many influences that may work upon them.

Nothing must stand between the word of God and the soul of the saint; and the Spirit of God must be the only authoritative Teacher. "Ye need not that any man teach you," should be graven upon our memories and hearts (i John 2:27). Only where the Spirit of God is honored and relied on,-only where the word of God is received, not as the word of man, but as it is indeed, the word of God,-can there be the least security for anything. If this be doubtful, where shall we find anything that is less so ?

Nothing, again, must stand between the conscience of the teacher and his Lord as to what he teaches."He that hath My word," says the Lord to Jeremiah, "let him speak My word faithfully" (22:27). Who shall venture to dictate to him what the word is that he is to say, or to refrain from saying ? who is to dictate as to what the Lord's people shall receive -some would say, even listen to-or not receive ? who is able to take the place of vicar of the Spirit of God among His people, and to do for them what He Himself does not do,-nay, what He Himself expressly refuses to do,-keep them from all need of "proving all things," by keeping from them what shall need the proving, and giving them only what has been before decided to be good and wholesome food?

Could it be done, (as has often been said, but can hardly be too often repeated,) it would not be well done. It would be just to keep the children of God babes, unexercised, unaccustomed to decide for themselves between truth and error. Were their teachers, possibly, not so competent as they believed themselves to be-possibly in error even, in some things-it would ensure that those accustomed to receive without exercise what came to them from certain quarters, should receive the error now with no more question than the truth. Such principles received and acted on would introduce more than all the evils of an ordained clergy; they would introduce a practical Romanism, which would prepare the way for a large departure from the truth of God.

Such infantile Christianity, as the right condition for the saint, is advocated now in many ways, and in unexpected quarters. I have before me some correspondence of two brethren with a third person; and one of these refers to a book of essays written by rationalistic high-church Episcopalians, "Lux Mundi." The other retorts with a remark as to "his allusion to an infidel book (which he should know nothing about)." There is no qualification as to this whatever. He knows nothing of the motives which might have led the brother in question to read such a book. He is not suggesting caution in such matters. His words are equivalent to a statement that no motives could justify a Christian in acquainting himself with a book of the kind.

This is not as far as others go. They will refuse even to read the defense of those whom they know to be Christian men, and whom they themselves have charged with heresy! One gave as his reason for not reading a reply to his own pamphlet, that " those who read it fall under the power of it"!

Such Christianity is hardly suited for the days on which it has fallen,-hardly suited for anything but some paradise (if it could be found) with evil carefully fenced out from all intrusion. Such ideas would condemn every book written in defense of Christianity itself, if this suppose a knowledge of what is said against it. But they are as well suited for an entrenchment to keep in error as to keep in truth,-to keep out truth as to keep out error. For such persons the apostle's "prove all things " must be too lax, too dangerous ; or it must be intended for some special safe class who are to be the custodians of others, but who unfortunately are not indicated. Their rules would evidently, with slight alteration, suit every kind of heresy under the sun, while Christianity under them would become a mere hot-house plant, to which a breath of cold outside air were almost fatal.
God forbid that I should say a word to induce any to be really careless as to how they expose themselves to what are the attacks of Satan; but carelessness is the very thing induced by such contrivances for shutting him out:in proportion as we can suppose we have done this, we shall naturally-necessarily-be less upon our guard. Where does the soldier stand at ease most ? In the battle-field ? And shall we prosper by being ignorant-or being "not ignorant of his devices " ?

Light, loose, careless dealing with Scripture is the trouble everywhere. Scripture is the pilgrim's guide-book, the soldier's manual, the furnishing of the man of God to every good work. But we must be pilgrims, soldiers, men of God. There is no help, no hope, but in this. And then Scripture, as interpreted by the Spirit to the honest heart, is amply sufficient for all possible demands upon it. Let us trust it, not be afraid for it.

The unreasoning cry of "heresy" has for years been used to terrorize the souls of those who, if any, should have been God's freemen. They have been made afraid to look at the word of God for themselves, apart from the guidance of some recognized interpreter ; and there must be no question. People have been cut off as heretics for putting forth that which in a "believer knowing no more" would not have excluded him from fellowship; and again, because they have put upon paper what they might have held privately, or talked about here and there to others, without such action following ! To publish what they held was to form a party by it, it was said, and a man became a heretic by this.

We have seen already all that Scripture has to say of heresy, and any one that will can judge. What I urge now is how, of necessity, this view and treatment of it must act to hinder and limit the Spirit of God, and therefore to stop all progress in the knowledge of divine truth. The only safe thing becomes to reiterate the old truths in the old formula; or if there is to be development, this must be justified, if possible, as a development of human standards, not fresh truth from the divine. The Christian gathering becomes thus a sect, or (according to the Scripture use of the word) really a heresy-a school of doctrine. The spring of living water is exchanged for the cistern or the pool:it will be well if it do not become, in the end, a marsh.

Again, the Lord's commendation of Philadelphia must be heard here. "Thou hast kept My word" implies, for all who are to receive it, that they allow none to rob them of their right, which is their responsibility, of knowing for themselves what Christ's word is. The apostle's "prove all things " applies to us all individually, and we cannot commit this proving to the hands of others. No assembly of men, whatever its Christian character, can be permitted to decide for us between heresy and Christian truth. "My sheep hear My voice" is too precious a privilege, too absolute a characteristic of the people of Christ, to permit it to be taken from us under any plea or pretext whatever.

Have I any truth that I believe in my heart to be such,-the people of Christ have a right to claim it from me. If I have any, I have it in trust to communicate to others. That done, it is for them to say whether they can receive it as such :and here comes in the opportunity for all that help which we can give each other by brotherly conference and free discussion, which these ready charges of heresy tend to make impracticable. If there be nothing that subverts fundamental truth, there is nothing to hinder the freest and widest circulation of all that can be said about it; and the more fully this is done, the sooner will that which is of God be sifted from error, and the honest-hearted find what He has for them in it. Exercise as to the Word will accomplish for us the more intelligent possession of what we had before, even if no fresh truth result from the sifting. F. W. G.

What an awful sin pride must be to God's eyes in one of His children, for each one has cost Him the sacrifice He made in sending; His beloved Son into this world. This blessed and only Son of His had to stoop down from the throne of His glory, even to the death of the Cross to redeem each one of us. We were vile and guilty, and this awful humiliation of Christ was of absolute necessity to reach our case. How dare we then lift up ever a proud look, harbor a proud feeling, look down upon any fellow-being because he happens to be in different circumstances ?

True, sin has produced revolting and disgusting scenes, and they spread before us on every hand. They may and they do sicken the heart at times, but a meek spirit remembers it is that in himself which caused the Savior's awful cry "My God, my God, why hast thou forsaken Me ?" Oh, who can lift a lofty look, or utter a lofty word, or entertain a lofty mind, if that dark scene of the Cross stands before the soul ?

There are joys for such; joys which the loftiest minds know nothing of; joys in resurrection, for Christ is risen; joys from another world and another scene, for Christ has returned to heaven and made Himself our Center and oar Hope there. We joy with the joys which rise out of that scene; it is a joyous scene, for death, guilt, sin, sorrow, pain, are unknown there, or if known 'tis but in remembrance, to enhance the rest and peace now enjoyed; but the joys of that scene foster no pride, do not produce one haughty thought. Eternally the spirit that proceeds from there makes its citizens proclaim in joyous meekness "Unto Him that loves us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever."

It is not necessary to be rich and high in the things of this world to be proud, though humbleness of mind may find much more hindrance to its growth in that soil. The very rudeness and forwardness in some of the poor and low betray the same pride which makes the rich and high turn away with disdain. That same pride makes the poor say:I am as good as you, and I am going to make you feel it as much as I can.

The grace of Christ destroys this awful thing in both. It gives holy, chastened freedom before God our Father; and as we go from that Holy Presence to stand before men, its hallowed influence lifts us above high or mean self; the towering element of the mind is " All flesh is grass, and all the goodliness thereof as the flower of the field:the grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it:surely the people is grass. The grass withereth, the flower fadeth:but the word of our God shall stand for ever." (Isa. 40:6-8.) P. J. L.

Elisha, the successor and in many respects the continuator of Elijah, is also, in much, a contrast to his great predecessor. Elijah, "my God is Jehovah," the stern uncompromising witness for God in an age of well-nigh universal apostasy; the executor of judgment, who can call down fire from heaven upon God's enemies-he is the figure of John the Baptist, calling in a later though similar day Israel to repentance. Elisha, "my God is Savior," beautifully answers to his name in his ministry, which is largely in blessing rather than in judgment. How God would seek in every way,-by severity and by gentleness, by famine and by plenty-to reach the heart and touch the conscience of His poor people ! Alas ! whether Elijah or Elisha, whether judgment or grace, neither kings nor people profited much by the presence among them of these men of God. Of them it could be said as of the Jews by our Lord when He was here, " Whereunto shall I liken this generation ? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you and ye have not danced; we have mourned unto you and ye have not lamented. For John came neither eating nor drinking, and they say he hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners." (Matt. 11:16-19.) Man is the same in all times- as indifferent to-day as in those days. It is good to remember that even in such times there are " wisdom's children," who will not bow to Baal, nor join the careless throng of the indifferent.

But, whether hearkened to or despised, Elisha's time has come to die. All his service of mercy is to end-so far as sight goes-in the grave. There comes a time when God withdraws the witness and leaves the despisers to themselves. Dark indeed had been the history of Israel and her kingdom. Begun in rebellion and schism (no matter how clearly foreseen and foretold, nor how much it was the result of and judgment for Solomon's departure from God); established and confirmed by the idolatry of the golden calves at Dan and Bethel,-sad reminders of an earlier apostasy in the wilderness, and proving their unchanged hearts-there had been little to attract, less to commend. The partial and infrequent reformations, as under king "Jehu, never brought them as a people back to God, never passed the barrier of that first unjudged sin-fruitful source of all their later departures.

Now, however, as the lonely and patient man of faith is about to leave them forever, the heart-shall we say conscience ?-of the king is touched. He remembers, doubtless, the succor given by the prophet, his many acts of mercy, his constant and faithful witness for God in the midst of Israel, and he realizes the solemnity of such a man departing. A sense of his and Israel's loss sweeps away for the time the hardness of his pride, and, like a child bidding farewell to a loved parent, he weeps over his face, crying out," O my father, my father, the chariot of Israel and the horsemen thereof !"-a repetition of the words used by Elisha as he saw Elijah taken up and apparently with similar meaning. Well may the king weep, for the flickering lamp of Israel's hope seems dying in that lowly chamber; and well might the prophet have replied, "Weep not for the dead, neither bemoan him; but weep for him that goeth away, for he shall return no more, nor see his native country." (Jer. 22:10.) Soon would Israel be carried captive from her land, to return no more, until God Himself brings her back in a day yet to come.

But when did the God of all mercy ignore-at least in this the time of mercy-tears of distress ? How amazingly does His willingness to spare come out, in the narrative of Abraham's intercession for Sodom. Even ten righteous would save the doomed city-ten, alas! not found. Though the turning to God is but partial, though his tears are rather those of selfishness, in view of Israel's danger, and not of repentance for Israel's sin, God meets the poor king's need. The wretched king Ahab furnishes another most striking illustration of this goodness and mercy in God. (i Kings 21:25-29.) After the horrible murder of Naboth and the solemn sentence of God's judgment upon him and his house, Ahab, moved no doubt by fear, puts on sackcloth, fasts, and walks softly; and at once the word of a just and patient God says to Elijah (doubtless He spoke to unwilling ears, for Elijah loved judgment), " Seest them how Ahab humbleth himself before Me ? because he humbleth himself before Me, I will not bring the evil in his days." How true it is for the lost, that it is because of their hardness of heart, of their despising God's mercy, that He is compelled to execute His "strange work."

So in answer to the tears and entreaties of king Joash, grace will give help and blessing,-give until
it is hindered by the recipient from giving any longer. Mercy will meet the king as far as he will let it. The dying prophet bids the king take warlike weapons, the bow and arrow, suited for long distance warfare, not the hand to hand life and death struggle with a foe that has well-nigh mastered him. Little power had such weapons in the king's hands; this had been shown already; for Israel was hemmed in by powerful foes. But now, upon his incompetent hands are laid the trembling hands of the dying prophet. Of what avail ? What can such feeble hands do, already stiffening in death ? Ah, they are the hands of God's man, and this is ever God's way, always above nature, most frequently contrary to nature. These stiff, trembling hands of the old prophet have the power of omnipotence behind them-laid on the bow held in the king's feeble grasp, they make all the difference between man's incompetency and God's all-sufficiency.

Applying these lessons to our own times, we find many points of resemblance. Like Israel, God's people have shown utter weakness, lamentable failure. Like Israel, they have received many a prophetic messenger, bringing words both of gentleness and severity. Like Elisha's death, the messenger may fail and the message seem to fade away. Like Israel's king, God's people may and should be awakened to their danger at the seeming departure of God's word-old truths losing their vividness and power. The foe presses upon us; our danger is imminent-horses and chariots seem about departing. It has been always thus with God's people, both individually and collectively. The Lord was personally with them but a short time, and left them, so far as the world saw, a cross and a tomb. Every fresh help has been followed by the dimming of it-always because of man's unbelief and failure. So far as sight is concerned, this lowly chamber of death is the fitting figure of the condition of God's people. The cross and tomb of Christ is all that earth sees, all that merely human hope has, and as we realize afresh how nothing lasts here, how no blessing abides of itself, we are brought where Israel's king was brought-to the chamber of death. Blessed be God there is more than this,-but the sentence of death must be felt, we enter into blessing through death.

But whose death ? Whom docs that dying prophet prefigure? May we not say Christ? May we net say that death chamber speaks of His death, and those hands laid upon the bow held in our helpless hands, of Him who was "crucified through weakness " ? Blessed be God, there is the open window eastward too.

The king is told to open the window that looked eastward, and shoot his arrow through that open window, and as the gleaming shaft wings its flight, the dying prophet exclaims, "The arrow of the Lord's deliverance." There are two words for east in the Hebrew scriptures-"the sun rising,"and "that which opposes." It is this last which is used here most significantly. The king was bid not to open the window westward, where the great sea and the Philistines were, nor north, with its unknown and hostile tribes, nor south, towards the wastes where once Israel wandered forty years,-he was to open the one which looked in the face of the opposing enemy. He was not to blind his eyes to the real condition by which he was confronted. With window open toward the opposing hosts he was to send forth the arrow, at once a defiance, as it were, and a pledge of victory – "the arrow of the Lord's deliverance."

We too must face our foes, what opposes us, if we are to see the Lord's deliverance. We are not to look westward, for that is to look backward. " Forgetting the things that are behind," is the Christian's watchword – part of it at least. What do we gain by alway looking backward ? " Bitter memories " crowd thick and fast upon us till we are well nigh "swallowed up of over much sorrow." " It might have been," – ah ! it might have been, but that is past now, gone behind into the great sea, "the hinder sea, " thank God buried in His grace. Why should we look out of the westward window ? Nor is it wiser to look northward. North is the cold dark land of mystery, away from the sunlight. How many turn with bitter sighs of unavailing regret from the backward gaze, only to look north to what may perhaps be. What dire and dread contingencies has the future for us – what of sorrow or of trial, yea, what of heart-breaking failure. Thank God, it is too dark to pierce through. We do not, cannot, and surely we can add, we would not know what the future has in store for us. Nor let us turn to the south window. Very soft and soothing may be the winds that blow from that quarter, but they are proverbially deceitful. (Acts. 27:13-15.) The "streams of the south" are oftener dry and empty than filled with water. Ah ! let us leave our castle building, our dreamy hopes, our south windows, and face the east, that which really lies before us. The clear daylight shines upon it ; it may be stern and forbidding – may fill us with dread, but there is no deception in it, and there is no needless mystery in it,-above all it is before us, and that way lies our path. The enemy is there too, the Syrian who waits his opportunity not merely to rob us, but to carry us off if he is able-away from the heritage given to us of God.

But can we think of "eastward " without other and brighter thoughts pressing upon us ? Eastward is the sunrising. Through the night, no matter how dark and how long, the watcher, looking for day, has his face set eastward. If he knows the secrets of the heavens, he can tell the approach of day

" Before the sun shines forth in majesty"

-that clear bright star that rises while all is yet dark is the sure harbinger of morning-it is the morning star. Are not our faces set toward the day, and are we not "children of the light and of the day " though we wait with the darkness all about us ? The day is before us. We face it. Dangers there are, obstacles, enemies greater and stronger far than we-these are all before us-perhaps,-but the day is surely before us; how soon the "bright and morning star" may rise !

And does not this beautifully connect with the chamber of death ? If that figure for us the tomb of Christ, it is a tomb with its door open toward the day. The arrow has flown from that empty tomb-"the arrow of the Lord's deliverance." It is the Lord Himself, risen from the dead, who has passed on into God's eternal day, for us has passed on. "Christ being raised from the dead, dieth no more, death hath no more dominion over Him." " The Lord has gone up with a shout," the shout of victory. The disciples who stood steadfastly gazing into heaven as they watched the ascending Lord, were but watching the gleaming flight of " the arrow of the Lord's deliverance." The keepers by the side of the sepulcher who for fear and dread became as dead men, are but samples of the victory won for His people by our risen Lord. "Thou hast ascended on high, Thou hast led captivity captive." Oh, beloved brethren, as we contemplate our risen Lord, as we see Him perfectly, fully victorious over all His and our foes- even death vanquished,-does not a holy triumph take possession of us ? Do we not already begin to say, even in view of death itself," Thanks be to God which giveth us the victory through our Lord Jesus Christ"? And, lest any should think that such a shout of triumph means merely the shout of anticipated victory at last, to evaporate into deadly weakness and failure by the way, the apostle adds, " Therefore my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord." (i Cor. 15:57, 58.)

The resurrection of Christ ! How perfect, how complete the deliverance ! Beginning with the assurance of peace to the anxious soul-"raised for our justification "-it speaks its emancipating message at each point in the believer's onward progress. Sin can have no dominion, for its chains have been broken; the law, holy and just, yet made the occasion for sin's sway to be the more dreadful,-we are out from the sphere to which that has to say; the world, alluring, clinging, defying-we have been delivered from its thraldom; " If ye then be risen with Christ, seek those things which are above ;" the thousand daily tribulations that meet us-we can glory in them, for they have neither power to harm or to hold us back since Christ has risen. And this triumph is but consummated at the Lord's coming again. It will be manifest to all the world then. As in the history of a previous king of Israel, who traced the signs of the complete rout of the enemy by the garments and vessels cast away in the haste of their flight all the way to Jordan (2 Kings 7:15), so we can face our foe in the same confidence, for he is a vanquished foe. Our Lord has risen and flashed defiance in the face of all that lies before us. Let us, then, face eastward. Why drift aimlessly on, in weakness doing nothing, till we find ourselves hopelessly held in the strong grasp of a foe that might have been a conquered foe, had we had faith.

For after all, this wondrous victory, this arrow of the Lord's deliverance, may mean almost nothing, or but little for us. After he had seen the arrow flying eastward, the king was told by the prophet to smite with the arrows in his hand, upon the ground. He smote but thrice, and this the prophet tells him means but a partial victory over his foes:"Thou shouldst have smitten five or six times; then hadst them smitten Syria till them hadst consumed it, whereas now thou shalt smite Syria but thrice." Either his faith, or his zeal, or both, were not sufficient. The Lord's deliverance was perfect; the faith which made use of that deliverance was but partial, the actual conquest, therefore, was but partial.

Very simple is the application of this, but most needed and most wholesome. We have seen the perfection of our Lord's triumph in His resurrection, nothing was lacking-He has passed beyond all His and our enemies into heaven-pledge and forerunner of what is ours. But now we take up the weapons of our warfare, and smite. It is not merely Christ's victory for us, but our practical appropriation of this victory. How often do we smite ?

Three is a good number in many connections. If we did not have the prophet's reproof, we might have thought it spoke of resurrection here. But the arrow that was shot spoke of that. Three is also the number of manifestation, and may it not here be used to manifest the strength, or rather weakness of the king's faith ? It was but partial. He thought three victories enough-they would drive the enemy back to their own country, so that they would vex Israel no more during his lifetime, and with this he was satisfied. Perhaps deeper yet there may have been a secret friendship for the foe which would spare him :" He is my brother," said another king of Israel of a foe whom he should have slain. In like manner Saul spared Agag, and Lot longed for Zoar. Ah ! how often do our secret likings betray the cause of our partial victories. Does holiness seem too austere, does the world seem fair," if kept in its place " ? Oh, my brother, does this explain why we have smitten but three times ? Then it is indeed the number of manifestation. Or does full victory seem too great ? Does to walk even as Christ walked seem an impossibility, and have we let our hands hang down through sheer unbelief ? If we have lowered the standard, small wonder if we fail to reach that, after which we have not aimed.

No, in God's name, no. Let us not halt, let us not falter. Let there be no partial work. "A double minded man is unstable in all his ways." He is the partial victor. And how sad is partial victory. It speaks of what might have been, just as well as of what has been accomplished. But let us look at
these other numbers, five and six, and see if they do not have encouragement for us.

Five is made up of four and one. It is the number succeeding four. Four speaks of the creature, therefore often of weakness and of failure under testing. Five is One added to the creature's weakness. Need we say there is no weakness then? Ah! if we realized our weakness, and claimed His strength, there would be practical victory worthy the name. Let us smite five times. Let us own fully our failure, our helplessness, but with it let us claim the living God as our strength. There will be no partial work then.

Six but carries on the thought on the other side. It is the number of restraint, the limit put upon the creature's work and power. It tells therefore of victory over evil. While thus it is the number of the beast, the greatest of all the human enemies of God, it is the number which tells of his defeat; and with his defeat that of the Antichrist, the false prophet, and of Satan himself. Let us then smite six times too, for this means no partial, but a complete victory.

How is it with us, beloved brethren? If as to the past we must confess failure, let us remember, the arrow has flown eastward, and as we mark its triumphant course, let us in the energy of renewed faith take up those weapons of our warfare which are "not carnal but mighty through God," and smite again "five or six times," till the clash of conflict shall be exchanged for the day, "the morning without clouds " which is eastward, and soon to dawn.

"Grace begun shall end in glory,
Jesus He the victory won,
In His own triumphant story
Is the record of our own."

How touching it is to read "the Lord's portion is His people; Jacob is the lot of His inheritance." (Deut. 32:9.) He who possesses heaven and earth, as Creator and upholder being Lord of all, in telling us what His portion is, passes by angels and all else, to say it is His people. A people, too, whom He calls Jacob, a name significant of all that Jacob was, cunning, planning, weak; but significant, too, of the grace that met him as he was, and chose him for God's peculiar treasure. "Fear not:for I have redeemed thee, I have called thee by thy name [Jacob]; thou art Mine." (Isa. 43:i) Christ gave Himself for us that He might sanctify unto Himself a peculiar people, (a people for His own possession, R. V.) (Titus 2:14.) Even the inheritance in heaven, when it is spoken of as God's, is to be enjoyed in the saints (Eph. 1:18). Just as He inherited Canaan in His earthly people, so will He inherit the glories of heaven in us. He has, as it were, no pleasure in it, save as a possession for us. What grace all this speaks of-election, redemption, glory-all show that we are God's portion ! We can say, "I am my Beloved's."

No short cut in this way with god.-Had God left Israel to choose their path from Egypt to Canaan, they would, we may rest assured, never have chosen the way He led them. But it was His way, the right way, the only right way-a slow, tedious journey of forty years, suited to the slow, fleshly hearts of a people who required all this time, with its numerous lessons, to learn how evil they were, and how good, and patient, and holy, was their God. And all this is a life-picture of what the history of every child of God is :a lovely beginning, full of new affections and joys ; a song of praises, as the Red Sea of judgment delivers us forever from the bondage of Egypt; a delightful sense of His tabernacling Presence; and then weary marches, long and trying stops, where progress seems at an end; and even backward journeys, as if to make their hearts hopeless. All this to learn self, and grow sick enough of it to find that " Christ is all." What an important end this must have, to call out such dealings of our God and Father with us ! May we be in communion with Him, and thus learn our lesson in such a way as to reap at the end all He would have us reap ! P. J. L.

No. 4. SPIRITUAL GUIDANCE AS TO WORSHIP.

Thus far our meditations have brought us:and we have seen, that to worship the true and living God one must be led, guided, by the Holy Ghost into God's thoughts about His Beloved Son, and thus to present a sweet savor of Christ to God the Father. And we need but two scriptures to make this as simple and plain as possible, the fourth and sixteenth chapters of John's gospel.

In the fourth chapter, beginning with the 20th verse, we hear the woman of Samaria saying to Jesus, " Our fathers worshiped in this mountain, but ye say that in Jerusalem is the place where men ought to worship." How sad it is, in these days in which we are living, there are so many Christian people, – I say Christian people, because they have taken that position, have put on the Christian profession, I do not say "children of God," though many of these are in great darkness, who are on no better ground as to worship than the woman of Samaria. They do not know Christ. They do not know that they are saved, and they do not believe it is possible for any one to know that he is saved now in this present time. But they do know that they have "got religion"; or perhaps this is stating their position too strongly ; but they are not afraid to say"I know that I am a professor of religion, – a member in good and regular standing" in some recognized denomination:and they expect to live and die in that faith. Nor do they seem to want anything better than that; and no one but the Lord Himself can show them anything better.

Sometimes they say it doesn't make any difference if one is only sincere and honest, for we are all going to the same place. And so the woman of Samaria might have thought; and so she might have added " Surely God ordained blessing on Mount Gerizim." (Deut. 27:12.) But let us look at His answer to her queries.

"Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what:we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him. God is a Spirit, and they that worship Him must worship Him in spirit and in truth."

And now we have before us three distinct points as to worship:First, "Our fathers worshiped." Second, "Ye say that Jerusalem is the place where men ought to worship." Third, "God is a Spirit, and they that worship Him must worship Him in spirit and in truth."

Now as to the first:"Our fathers worshiped in this mountain." What was there wrong in that? Why could not the people of Samaria build a temple in Mount Gerizim, and worship there in their own city, and according to the dictates of their own conscience ? Why could not God own and bless them there as well as at Jerusalem ? For this Mount Gerizim was the place where God commanded blessing to be pronounced when they had taken possession of the land. (See Deut. 11:29, and 12:5,6; 12-14.) "But unto the place which the Lord your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither shall ye come:And thither shall ye bring your burnt-offerings, and your sacrifices, and your tithes, and your heave-offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks."

Mark this, beloved reader:"the place which the Lord your God shall choose to put His name there." Notice now the eighth verse:"ye shall not. do after all that ye do here this day, every man whatsoever is right in his own eyes. For ye are not yet come to the rest and to the inheritance, which the Lord your God giveth you to inherit. . . . Then there shall be a place which the Lord your God shall choose to cause His name to dwell there." (ver. 2:) "Thither shalt thou bring all that I command you."(ver. 12.) . . . "Take heed to thyself that thou offer not thy burnt-offering in every place that thou seest."

In the wilderness they had been acting on the principle that so largely prevails now everywhere,- "doing that which was right in their own eyes." And this, beloved reader, is the citadel of Satan's power over men from the day that Adam succumbed to him in Eden. The citadel of Adam's strength was to abide in the will of God, but this he lost when he surrendered to Satan, and henceforth himself and his posterity became the bondslaves of Satan. This is the key to all the sorrow that the world has ever seen or felt. And there is absolutely no deliverance from this bondage except through the death and resurrection of the Lord Jesus Christ.

And this fact is abundantly sustained in the teachings of Scripture from Genesis to Revelation. We need only to hear Jesus saying to the Jews " Ye are of your father the devil, and the lusts of your father ye will do." (John 8:44.) And in the same chapter (ver.36), "If the Son therefore shall make yon free, ye shall be free indeed"; 40th verse, "And this is the will of Him that sent me, that every one which seeth the Son, and believeth on Him, may have everlasting life; and I will raise him up at the last day." This is clearly illustrated in Israel's passing through the river Jordan from the wilderness into Canaan.

The waters of death were rolled back, and they took up twelve stones out of the bed of death, representing the twelve tribes of Israel, in resurrection, typically; and twelve other stones pitched in the bed of Jordan (death), as typically representing the twelve tribes dead and buried, – the end of man in the flesh, the natural man, – while the twelve stones in the heap at Gilgal represent typically the twelve tribes in resurrection life, now to go forth in the power of the Spirit to conquer the land.

And now, beloved reader, have you got the answer to those questions as to Mount Gerizim ? There was but one place on the earth where God had set His name. Mount Moriah (provided by Jehovah) at Jerusalem. "God will provide Himself a lamb for a burnt-offering." (Gen. 22:8.) And so he found it, when he had, in the obedience of faith, offered up his son Isaac, – God accepting the will for the deed, – since the willing mind is first accepted. (2 Cor. 8:12.)

It is not, then, where man chooses to worship that he can be accepted, but where God has set His name. From this we see that no offering of sacrifices, however perfect and without blemish, by an Israelite, however conscientious, sincere and honest, could be accepted at Gerizim, but at the place which God had provided, and where he had set His name – Jerusalem.

But Jesus said "Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." And He also added " the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him. God is a Spirit, and they that worship Him must worship Him in spirit and in truth."

And this brings us to the sixteenth chapter of John's gospel, beginning with the thirteenth verse:" Howbeit, when he the Spirit of truth is come, he will guide you into all truth." …" He shall glorify Me, for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, that he shall take of mine and shall show it unto you."

And now, beloved reader, do you see how this fits our theme ? The Holy Ghost dwells in the believer. What for? To guide! Yes, to guide into all truth. And what is this "all truth"? "All things that the Father hath are mine; therefore said I, that he shall take of mine and shall show it unto you." And this leads us to worship in spirit and in truth. By the Spirit led into all truth,-not by the Spirit led according to the dictates of your own conscience, much less every man into that which "seemeth right in his own eyes." No, no! but as God appoints.

The God-appointed place where He had set His name was the only place on earth where acceptable worship could be enjoyed. This was true during the one thousand years between Solomon and Christ. It was a God-ordained system and ritual, by which man "in the flesh" could be accepted as a worshiper.

Mark this, beloved reader:"man in the flesh," in contrast with man in the Spirit. "So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." (Rom. 8:8, 9.) Note also Phil. 3:3:" For we are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." This is New Testament ground:not man in the flesh, but a man in Christ and in the Spirit, because the Spirit of God dwells in him.

And this is God's thought of every believer in whom the Spirit dwells. This was not true in Solomon's day; not true while the ritual of the law was in order for man in the flesh.

Let us look at the first meeting held in the temple built by Solomon (2 Chron. 5:13):"It came to pass as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For He is good; for His mercy endureth for ever; that then the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister by reason of the cloud; for the glory of the Lord had filled the house of God."

This was man in the flesh worshiping:hence everything was suited to that state of things,-trumpets, cymbals, psalteries, and harps,- everything in the line of instrumental music. And, beloved, do we not know that the flesh in us delights in that kind of worship? And that kind of worship cannot be owned of God now, since Jesus has died and risen again, having swept away the whole scene of man in the flesh as having any standing before God. He is condemned already, judged already, root and branch; and now no man has any standing of acceptance before God but in Christ, as the head of a new creation.

In the fifth chapter of Romans, beginning with the twelfth verse, we get the two headships:Adam, as the head of the old creation, by whom sin and death came in; and Christ, the Second Man, or head of a new creation through death and resurrection. This is most important to see clearly, since there can be no intelligent service, much less worship, while this point is not understood.

In the sixth chapter we read, "Know ye not that so many of us as were baptized into Jesus Christ were baptized into His death ? Therefore we are buried with Christ by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (Rom. 6:3, 4; also 2 Cor. 5:14-16.) "For the love of Christ constraineth us; because we thus judge, that if One died for all then were all dead:and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again. Wherefore henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. Therefore if any man be in Christ, he is a new creature (creation); old things are passed away; behold, all things are become new! "

These two scriptures are most important, as showing the difference between Christian worship and Jewish worship. The Jew, on the ground of law, as a man in the flesh, the natural man, worshiping by proxy, through a priest and sacrifices, in a ritual of services which could only appeal to the flesh, or natural man. While the Christian, on the ground of death and resurrection, as a man in Christ, indwelt by the Holy Ghost, and entering into the Holiest by the blood of Jesus, accepted in the Beloved, offering up spiritual sacrifices, in which the flesh can have no part; since the moment it becomes a fleshly thing, or even in part flesh, it ceases to be a spiritual thing, and is sin, since whatever is of the flesh cannot be of the Spirit, and that which is not of the Spirit is not of faith, and "whatsoever is not of faith is sin." C. E. H.

Ques. 26.-" How say some among you that there is no resurrection of the dead? " (1 Cor. 15:12). See 2 Tim. 2:18. "Who concerning the truth have erred, saying that the resurrection is past already etc." Can you explain the different way of acting on the part of the apostle ? In the epistle to the Corinthians he does not command such to be put away from among themselves, while he commands Timothy to purge himself from such.

Ans.-In 1 Corinthians, it was a matter upon which they needed instruction, as not yet fully established in all truth, or, from their carnal state, not fully weighing the consequences of such a doctrine. In Timothy, it was systematized error of a deadly character, which was eating as a canker. Had they at Corinth persisted in their course, the only resource for the faithful would have been to act as in 2 Tim. It may be noted that again in our day is this doctrine coming to the surface- the denial of the resurrection. Errors of ignorance and apostasy are very different. Truth once held departed from-this marks the days in which we live.

Ques. 27.-1 Corinthian 5:Does not the leaven to be purged therein mentioned refer to moral evil? Does the same principle apply also to doctrinal evil? What difference is there in quotation of the words, "A little leaven leaveneth the whole lump" in this chapter and in Galatians 5:9? Is there not a difference because of what follows in the one case and in the other? In Corinthians it is "Purge out therefore the old leaven etc" while in Galatians it is " I have confidence in you through the Lord that ye will be none otherwise minded."

Ans.-The leaven in 1 Cor. 5:is moral evil; that in Galatians 5:is doctrinal-Judaism and legality. In 1 Cor. it was distinctly manifest and localized, so that nothing remained but to put away the wicked person. In Galatians the conflict was still going on of truth against error. The apostle had confidence in them through the Lord that they would clear themselves of the error and to this end instructs them. He wishes too that the troublers would " cut themselves off" (Gk.). Should the doctrinal error be deliberately accepted by an individual, it would not be the time for instruction but for discipline-after clue and proper patience. We would again note the difference between ignorance and apostasy.

We were speaking, in our last paper, on worship. And this, beloved reader, is most important. To be a worshiper of the true and living God is the grandest thing possible for any created intelligence, since this will be the chiefest occupation of the redeemed to all eternity. Think, one moment, of this:to all eternity a worshiper ! Never wearying, and never monotonous; always fresh. He who knows what worship is, (for it is a purely spiritual exercise,) will witness to this as a divine reality. He never wearies of it. And he who doubts, or questions, this statement, may be sure that he has never known true worship, "in spirit and in truth." There are many nowadays who can say with the woman of Samaria, "Our fathers worshiped in this mountain, but ye say that Jerusalem is the place where men ought to worship " ; and to such the Savior's answer would equally well apply, "Ye worship ye know not what." To enjoy a meeting is not necessarily worship; and yet there is abundant joy in worship. One may be very happy in preaching the gospel, as in listening to the preaching of the gospel, and yet not worship at all; for the gospel is God's message sent down to men, while worship is a sweet savor of Christ handed up to God. The gospel is manward:worship is Godward. The gospel is to, and for, the unsaved, that they may become worshipers-that they may be saved, and then answer back to God, in the power of the Holy Ghost, with a song and a heart-throb which present Christ as our meat-offering (Lev. 2:i-ii). But notice especially the eleventh verse. " No leaven," and " no honey," allowed here-nothing of man, nothing of ourselves. The honey and the leaven represent the good and the bad in man; there is the good side, and there is the bad side. But the good side has no more a place before God than the bad; and for this reason:it would displace Christ! And if you displace Him,- the Holy and the True, the Father's delight, God's Beloved,-you might as well do it with bad self as with good self. And yet much that is called worship in these days is but the honey and leaven of human wisdom and fleshly contrivance, which of course yields its proportion of joy and satisfaction, according to the measure of devotedness with which it is taken up. Beloved reader, am I speaking rashly, when I say that Christ must be the measure of all that you can present to God as worship? And this is made plain in Phil. 3:3 :" For we are the circumcision (God's true Israel) which worship God in the spirit, and rejoice in Christ Jesus, (not in ourselves,) and have no confidence in the flesh." The word translated flesh here is the same as in chap. 1:22, 24, and also in the fourth verse of the same chapter, and is intended to designate the whole man, the good as well as the bad of a Christian, a child of God; and this all the more intensifies the thought expressed in the leaven and the honey, which shows clearly that there is nothing of ourselves, in good feelings, nor in good doings, that we can bring to God as worshipers:absolutely nothing can God accept but that which is a sweet savor of His blessed Son. Hence, "to worship God in the spirit" is to "rejoice in Christ Jesus;" it is to find your whole soul's delight in Him who is God's delight. Oh, if I could impress this upon your heart !-the importance of finding your delight in God's delight. "To behold the beauty of the lord." Is this a reality to my reader ? or is it barbarian-something which you do not understand ? Be assured of this :worship does not consist in good thoughts, nor good feelings, nor in good meetings. It does consist in presenting to God, most holy, that which delights His heart. And where do you find it ? in Christ.

Turn, if you please, to the seventeenth chapter of Matthew, and mark one thing which we get there. While on the mount of transfiguration, when Jesus had put on the glory of the coming kingdom, and Moses and Elias were seen by Peter, James, and John, as talking with Jesus, Peter would give Moses and Elias a tabernacle as well as Himself. What did God think of it? "While he yet spake, behold, a bright cloud overshadowed them:and behold a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him." And when the disciples heard it, they fell on their face, and were sore afraid." What does this mean? Well, beloved reader, to me it means this first of all:that God has spoken to us by His Son (Heb. 1:1-3); and, secondly, that now there is absolutely no access to God but in and through Him; and it is a saved soul-one consciously saved-who can be, and is, a worshiper "in spirit and in truth."

Beloved reader! what did Jesus say to the woman of Samaria? (John 4:22.) "Ye worship ye know not what:we know what we worship:for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth:for the Father seeketh such to worship Him:God is a Spirit:and they that worship Him must worship Him in spirit and in truth." "in spirit and in truth"-by the Holy Ghost led, and according to the truth. And again I ask, Do you know what this is ? Do you know that the Holy Spirit dwells in you ? and that it is the Spirit abiding in you, and ungrieved, who must lead and guide in everything which we say and do, else it cannot be acceptable to God, it cannot be '' worship in spirit and in truth," since there can be no sweet savor of Christ in it ?

Oh, how many thousands of people there are who are no better off than the woman of Samaria!-they worship they know not what-the religion of their fathers, their church, their minister, their good feelings, their happy experiences. And what is this but idolatry ? And yet they are sincere and conscientious. Their religious teachers have never given them anything better, simply because they had it not to give. The one-man ministry is all right for the gospel, but all wrong for worship. The evangelist is necessarily alone in speaking for God to men; but in worship, each individual saint is responsible to offer to God a sweet savor of Christ. And how can he do this ? Only as led by the Holy Spirit-not by proxy. Under the ritual of the law, it was by proxy. The high-priest went into the presence of God for the people:but under the law, it was man in the flesh worshiping ; hence timbrels and harps, trumpets, pipes, and organs-musical instruments of all kinds ; because there is nothing like music to stir up the natural emotions ; and how oft these emotional feelings, stirred up by fine music and good singing, are supposed to be worship, while the heart is just simply occupied with the music, and the fleshly delight which it gives, and not with Christ at all!

My reader ! how is it with yourself ? Have you ever tasted the divine joy of offering to God a sweet savor of His beloved Son ?

" O Lord, we know it matters not
How sweet the song may be;
No heart but by the Spirit taught
Makes melody to Thee."

C. E. H.

AS AN ANCHOR OF THE SOUL, BOTH SURE AND STEADFAST."

"BEHOLD I, COME QUICKLY."

'If we could for a moment to ourselves portray
All hope removed-hope which pertains to God-
How black and awful would the picture be!
How blank the future! yea, how aimless life!
What turning of the tide of better thoughts !
What chaos! ruin! what despair! But oh,
The God of mercy hath not left us thus!
For is not Christ our hope ? yea, more,
The precious pledge of all we hope to have ?

Earth's hopes are fleeting, and the fondest dreamed
Could never satisfy the longing soul.
How many a soul, all tempest-tossed, and cast
Upon the shoals of disappointed hope,
Turns, in the bitter loss of earthly prize,
To Christ, and sure and everlasting gain!

Life, at least, looks bright and hopeful
To the young and strong.
Forgetting all things bear the stamp of death,
That this is not our home,
And God must needs make new this blighted earth,
The treacherous heart lusts here and there,
And grasps with eager hold some object coveted.
And so, like children who must needs be checked
In wants most hurtful, and undue desires,
Our Father oft breaks up our much-loved plan,
Or lays our idol in the dust:
And then, if not submissive, comes the storm.
He must accomplish what He will
In His unwilling child.

What folly now it seems, as we look back,
And see how once we dared to fight
Against the Lord!-the worm to quarrel
With the One who made the universe!
Yet so it was ; so foolish are our thoughts;
And all because we could not have our way.
No man e'er wrestled with the mighty God,
And came off conqueror:He must the battle win!
And when the storm is passed,
And we have learned to trust His love
As much as we had feared His power,
We'll thank Him that He took such pains,
Through discipline and patient care,
To teach us that His love was on our side.

For though to break our wills must often break our
hearts,
'Tis well; for then we fly to Him;-
And who can bind the broken heart but Christ ?
Then, in the quiet of a heart at peace with God,
We rest, and, like a weaned child,
Accept the firm restraint, nor doubt the love
That ministers the pain.
Then we can seek His way with singleness of heart,
And, waiting, work His will.

Experience works by patience in the soul,
And sorrowful indeed it oft must be
To work in us the fruit the Master craves.
But then, the heart that's weaned from earth looks up,
And hope displaces all solicitude, and we are free
To wait the changing tide of this life's troubled sea,
Now tossed no longer by its turbid waves ;
But patient wait upon the rugged shore,
And, though it cover all the heart held dear,
We gladly count our loss our gain,
Because we have a better hope beyond.

The furnace we so dread but burns the bands,
Which hold us down to earth and dim our faith.
Then let us walk with Him; if on the troubled sea
Or through affliction's fire, yet still with Him;
And while we give Him thanks for mercies by the
way,
For sweet companionships and tender ties,
To soothe our pains and make the way less drear,
We'd hold these gifts as though they were not ours,
But His, and weep as though we wept not
For joy of that bright hope
Which lifts the heart above this blighted scene,
Where sorrow's school and disappointment's blast
Have weaned us, once for all, to wait for Him
In whom is all our hope.
Fulfill to us, O Lord, ere long,
That soul-entrancing word,
Which thrills our hearts with joyful song,-
"Forever with the Lord! "

H. McD.

In each of the books which have to do with Israel as a nation we have that which is appropriate to and consistent with its main theme. Thus in Exodus, which treats of redemption, by the blood of the lamb and by power, all the contents of the book are in harmony with that thought. In the first part, before the passover, we have the house of bondage, with the judgments that fall upon it:in the part after redemption has been effected, we have the house of God, which He sets up in the midst of a re-redeemed, subject people. Coming to Leviticus, we pass into a different atmosphere. It is, we might say, the internal character of redemption rather than the external; access to God, rather than shelter from judgment; holiness as contrasted with, though not exclusive of, righteousness; priestly fitness, privilege, and worship. Therefore it is in that book we find sacrifice so prominently and variedly put before us. The character of God and the grounds upon which we have access to Him are emphasized in this. In the book of Numbers, on the contrary, the world is again faced; no longer, however, a place of bondage in which we need redemption, but as a place where the Lord's free people exhibit both the power of that grace which has set them free, and the practical separation from defilement which it is now their responsibility to maintain. Thus we might say that the characteristic theme of these three books respectively is redemption, sanctification, and a pilgrim walk. It is of this last that our chapter speaks.

But if these books are of distinct and separate character, none the less are they connected together most closely, and in the order in which they stand. They represent not merely for Israel literally, but for ourselves typically, the order in which grace meets our needs, and the experience of the soul in the apprehension of that grace. For us as for them, before there can be any true knowledge of God, before there can be any true testimony or walk for Him in this world, redemption with its accompanying deliverance must be known as an accomplished fact. Where this is not the case, there will always be an uncertainty and a wavering that makes the superstructure as fragile as the foundation is unstable. Thank God, His foundation is sure. He knows them that are His, even if they do not know themselves. Alas for the weak and faulty teaching that makes such a state of things possible; but practically, if redemption is not known and enjoyed, it is as if it did not exist. Thus redemption comes first; then the truth as to access to God – the sacred privileges and joys of His holy presence-can be truly appreciated, and this in turn opens the way for the narrow path of separation that marks our pilgrim journey in this world. But we cannot thus rapidly glance over these precious and familiar truths without pausing to admire the wonders of that love that has made such full provision for us, His unworthy people. What gentleness, thoughtfulness, provision for the weakness and helplessness of His people is here represented. He calls to no hard service; He calls, from hard service. The first object that meets their eyes as they turn from the brick-kilns and the taskmasters' lash, is the unblemished lamb and its sheltering blood. What peace comes from that blessed assurance, "When I see the blood I will pass over you." Again, before they set foot upon the testing part of the wilderness (for all before Sinai had been pure grace – eagles' wings), they are introduced into a Presence which, if holy is holy with the perfection of peace and love. How our God would ever remind us that we are dealing with perfect love. Well would it be for His beloved people if they were well grounded in these blessed facts before entering upon the testing experiences of a journey which will bring out every weak spot in us. Stumble we doubtless will, and learn humiliating lessons as to ourselves, but oh the joy of being able to turn to a love that is well known, to a grace which has already perfectly proven itself. We repeat, let not the familiarity of these truths deter us from making constant use of them, and let nothing be harbored that will mar the simplicity of our joy in the wonders of redeeming love. But we must not anticipate our chapter.

All has been arranged:sacrifices prescribed, the daily routine of holy services and provision for special cases; the tribes have been gathered in goodly order round the tabernacle, linked together by that center and by the Levitical ministry; the camp has been cleansed, and the dedicatory gifts of the princes have been offered. They are now facing the desert in reality, and have entered upon a new year. The chapter before us marks this new beginning in a very clear way. It lays down for their guidance certain simple but most important principles which are to mark the whole of their subsequent journey through the wilderness. For ourselves, then, this chapter is of the greatest value, for it tells us how we can truly be pilgrims in this world.

There are three clearly defined subjects in the chapter:the passover, provision for the defiled, and the pillar of cloud as their guide. These three give us in brief outline the guide for our pilgrim way. Let us look at them briefly in their order.

First, we have the passover. How different were the circumstances under which this second paschal feast was observed from those of the first. Then they were still, to outward appearance, bondmen; and that, too, in a scene where judgment reigned and where the final act of that judgment was impending. Between them and the Egyptians there was nothing to mark a difference, save what to sight seemed a small distinction. But that was everything. The blood of the lamb shielded them, while" it declared the certainty of judgment for all who were not beneath its protection. What searchings of heart there must have been among the Israelites on that eventful night, – "a night much to be remembered." The memory of their own sins and unworthiness might well make them serious; and if there were not the simplest faith in the bare word of God, – God whom they knew not very well – there might well be trembling and uncertainty until the dreaded hour was past. Even where faith was in simple exercise, the stir, the forsaking Egypt, with all the attending circumstances, would stamp as unique that one night in all their history.

And as we remember the time when we first came under the shelter of the blood of the true Lamb of God, as we think of the conviction of sin that preceded it, of the soul anxiety, the upheaval of all that seemed most solid in our life, – when we remember the fear and trembling with which we took our place beneath the shelter of the cross,- did it not mark an event which stands out in all our lives, even in our own experience; how much more when we remember that apart from all the feebleness of our apprehension of it, then we passed from death into life, from the doom of judgment into redemption.

We say under what different circumstances Israel celebrated the passover in the second year. They were now a redeemed and pilgrim people under the gracious government of God, and had learned many lessons since that eventful night. So for ourselves, we have become established, perhaps, have learned much of the word of God, and something of His ways. Will not this change in our condition be correspondingly marked by a different place, or a different order in the observance of the memorial of redemption ? God had said it was to be "the beginning of months" to them, the new year. But that was when they were a nation born in a day. Did not something else eclipse that now? Let us mark well what the answer must be for them and for us.

Nothing could displace the passover. It was to be first ever, in their thoughts and in their observances. It was to be kept "at his appointed season." Redemption was first. It was to be observed without modification, "according to all the rites of it, and according to all the ceremonies thereof." There was to be no mutilation of it; the unleavened bread, the bitter herbs, the roast lamb, – all were to have their place ; forever after in their history was this to be the case. Nor is it different with us. No matter what may have intervened ; how deep and many the experiences we may have passed through, the blessed precious fact of redemption stands out in unchanged character. Time has not altered it, neither its value, blessed be God, nor the stamp of death and condemnation it has put upon the natural man. As at the first, it maintains its pre-eminent place, – nothing can supersede it. It is ever to us as to God, the "beginning of months."

This is the keynote of the wilderness walk. The believer's whole life is marked by this – the preeminence of redemption through the cross of Christ. It has the first place; no subsequent truth can displace this foundation fact. It is emphasized in the Christian feast of the Lord's Supper. We show the Lord's death till He come; and the frequency intimated in the New Testament (see Acts 20:7) is none too often for those who remember that in heaven itself the song will still be "unto Him who loveth us, and hath washed us from our sins in His own blood."

"As ye have received Christ Jesus the Lord, so walk ye in Him." (Col. 2:6.) How did we receive Him ? What place did He occupy in our thoughts then ? So is it to be throughout the whole walk. We are to walk in Him. And so far from this checking growth, it is the one essential to all true progress. Where is there a Christian to whom the redemption of Christ is the first thing, who is not "rooted and built up in " Christ ? But this brings us to the second part of our chapter.

The world is a place of defilement. It is preeminently that, because it is away from God. Nothing alienated from Him can be truly clean. It is the cleanness of death that is in the world, the whited sepulchers of which our Lord spoke to the Pharisees. So we need not be surprised to learn that such defilement had come into the camp of Israel. We need not dwell much upon what this typifies for us. If death is everywhere present in this scene, if alienation from God is stamped upon it all, we need not be surprised if the believer is in danger of coming in contact with it. Wherever we turn, whatever we take up, there is this danger of coming in contact with death. If one goes into business, he finds it there; none the less in the proper and necessary re-relaxation from business; in the home circle, it is there; and should we retire into the inmost chambers of our hearts, there we still find this defiling influence.

But is not this overdrawn ? Does it not cast a chill over one, and check altogether the aspirations after holiness, which mark any true Christian growth? We answer no; quite the reverse, in fact, when we remember that if defiling influences are everywhere present, we are not thereby defiled. That there is danger we need to remember; that there is necessity for defilement is most untrue. Look at our blessed Lord as He passed through this death-scene. Did His holy footsteps shrink from any scene of sin and death? Were not His hands laid upon the leper,- the very bier of death, too? But what spot remained upon Him? He scattered blessing and cleansing in the very place of defilement, instead of gathering as we, alas, too often do, spots and blemishes as we pass along.

But He has "left us an example that we should follow His steps," and the power as well to keep ourselves in the midst of all that presses upon us. It was the uncovered vessel that gathered defilement from the chamber of death (Num. 19:15). Let the heart be kept covered; let Christ Himself be that covering, and there will be no possibility of defilement ; we can pass through this scene with garments unspotted.

To return now. Certain Israelites were defiled by the dead body of a man, and were therefore outside the camp (Num. 5:2), unable therefore; to unite with their brethren in the holy feast. This they feel most keenly, both as a reflection upon themselves as Israelites perhaps, and as a deprivation of their proper privileges. They demand their rights and Moses waits upon God for His answer. That answer meets both their difficulties at once, and at the same time establishes the great truth of God's holiness and His government.

They were to eat the passover. That settled the question of their being Israelites, and thus entitled to all their redemption privileges. But when were they to eat it? In the second month; and that maintained the holiness and government of God. During that interval their cleansing by means of the water of separation could and must be effected (Num. 19:), and thus neither their privileges cease nor God's holiness be violated. All this is most interesting and instructive, too, for us in these times. We are living in times when anything like order, or the maintenance of scriptural government, is considered either legal or arbitrary. Is not every believer a child of God, and therefore entitled to all privileges as such? How dare we draw a line between the people of God, and make a difference? With this portion of God's holy word before us, we need not be moved by such objections. Let it be marked well that the question of defilement does not raise the question of sonship. Thank God, that was settled once and forever for us when we came under the shelter of the blood of the Lamb. Nor is the right of the believer to all the privileges of the Christian questioned; but the holiness of God's government is emphasized, and until he is restored according to that holiness he is unfit, nay it is impossible for him to enjoy what is as truly his as the privilege of any child of God.

How significantly does this passover in the second month suggest not merely the effect but the cause of the defilement. Does not God say, as it were, You have put redemption in a secondary place? Something else has been allowed to come in and usurp the unique place which the cross should occupy in all our hearts. It may not be open sin into which the believer has fallen:it usually is not, though it might easily lead to that, did not God in mercy intervene. The complaint against Ephesus (Rev. 2:) was that she had lost her first love, – first in pre-eminence as well as in time. Oh, beloved brethren, if the love of Christ has found but a second place in our hearts, need we be surprised if our joy, our worship, our liberty, are of a secondary character as well ? Need we be surprised if defilement by death-contact has come in, and it is not possible for us to "keep the feast?"

How touching, then, does this passover in the second month remind us both of our own failure-the fruits of it-and of the patient grace of our Lord, who has stood still and waited till, restored by the "water of separation," we have returned to Himself again. The only reminder of our folly being the second month, as in Peter's recovery the only reminder of his folly was in the fire of coals and the thrice-repeated question, " Lovest thou Me?" Ah ! as we gather about our Lord in remembrance of His death ; with so much that speaks of the second month, so much feebleness of worship, so much necessity for the cleansing by the water of the Word, may tears of real shame and sorrow be ours that such is the witness, the proof of heart-departure from Himself ! Poor indeed is the excuse that pleads we were necessarily defiled,-business and cares pressed so, or we were on a journey. Rather let honest confession put us into our true place before Him, and He will then have His true place in our hearts.
" And yet to find Thee still the same,
'Tis this that humbles us with shame."

In leaving this part of our subject, we will simply notice that this passover in the second month seems to signify the restoration of the ten tribes to the Lord in the future day of Ephraim's blessing; and in harmony with this, as well as for other reasons, Hezekiah's passover was held in the second month. (2 Chron. 30:1-3.) The ten tribes have taken a long journey away from God, and have become not only defiled by the dead, but have themselves become as dead and buried among the nations. (Ezek. 37:11-14.) When they are raised up and restored back to Him, they will again enjoy all their privileges which they have forfeited through their unbelief :"Then shall ye remember your own evil ways and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities and your abominations." (Ezek. 36:31.)

But we pass on to the last portion of our chapter. The wilderness is a journeying place; and if there is the danger of journeying away from God, there is the blessed and happy privilege of journeying with Him. The first step of their journey, even in Egypt, was taken under the guidance of the pillar of cloud and fire. And here, when the tabernacle was set up, the cloud hovered over it, moving only when the people were to journey, and returning to its station at each stage of their progress. They were to follow implicitly that unerring guide. When, it rested, whether a day, a month, or a year, they were to abide quietly in the camp; and when it lifted, whether by day or night, they were to follow unquestioningly.

How beautifully was this cloud in contrast with their surroundings. Was it in the day-time, there was a cloud, darker than the garish brightness around them, but shielding them from the heat as it came between them and the sun:was it night, the darkness did but manifest the brightness of a presence whose reality and beauty were but enhanced by the surrounding gloom. We have this blessed presence always with us in the person of the Holy Spirit, who abides with us forever. All through our journey, until we take the last step of our pilgrimage, He is pledged to be with us; "we are sealed unto the day of redemption." When all shines bright in the world about us, His holy witness may seem a cloud by contrast, yet a cloud that affords most grateful shade from the false glare about us. Ah ! did we note the cloud, did we listen to the warnings and checks of the blessed Spirit of God ! But when the gloom of this world settles about us, when all else is dark, how brightly does the presence of God shine, through the ministry of the Holy Ghost. Oh ! sorrow, pain, grief, loss, are but the foil upon which the consolations of Him " who giveth songs in the night " do but shine out all the more brightly.

This holy presence was to be Israel's guide all through the wilderness, and it is to be ours also. How simple it made their journey ! No need for anxious thought for the morrow; no restless peering into the unknown future, still less any entreaty of a child of the desert "to be to us instead of eyes" (Num. 10:31); we have the guidance of One who "neither slumbers nor sleeps," to whom the darkness and the light are both alike, and who has pledged His word "My presence shall go with you, and I will give you rest" (Ex. 33:14),- a word given, as the connection well shows, at a time of fearful unbelief and departure from Him. Well may we sing –

"O Lord, how blest our journey,
Though here on earth we roam,
Who find in Abba's favor
Our spirits' present home."

A blessed journey indeed, where not one step is taken ahead of our blessed Guide, where we need never leave the sweet secret of His holy presence. What a remedy for all anxiety, all restless Martha-service, all hasty Peter-warfare. It occupies us, not with the way, whether it be smooth or rough, whether it be easy or perilous. It fixes our eye upon Christ, as reflected by the Holy Spirit, and we follow as He leads. Our one, our only care is just to abide in His presence. Does that presence beckon us onward? let us move forward unfearing; does it stand still? let us learn our lesson of patience. If in the darkest hour of trial it lift and move forward it is for us simply to follow,- to follow not for the sake of mere progress, but simply to continue in communion with our blessed Lord; for if we fail to go on when He leads we lose our communion, just as we do if we press on in undue or self-confident haste. May our gracious God teach us His holy lesson, to abide in His holy, blessed presence.

We have, then, in these three portions that which is to mark our pilgrim way:-Christ and His redemption ever first in our hearts; restoration when there has been failure; and the simple abiding in the presence of God. Could anything be simpler? No intricate code of laws, no following of this or that one, simply abiding in His presence who will soon take us to be forever with Himself.

"And now little children, abide in Him."

" My Jesus! as Thou wilt!
Oh. may Thy will be mine;
Into Thy hand of love
I would my all resign;
Through sorrow or through joy
Conduct me as Thine own,
And help me still to say,
My Lord, Thy will be done.

" My Jesus! as Thou will!
All shall be well for me;
Each changing future scene,
I gladly trust with Thee :
Then to my home above
I travel calmly on,
And sing, in life or death,
My Lord, Thy will be done."

As an illustration of the folly of the results of the so-called " Higher Criticism " as applied to the writings of Moses, we insert the following from "The Higher Criticism of the Pentateuch," a sober and sound work upon the subject, by Dr. Greene of Princeton Theological Seminary. It shows that the same methods of criticism by which it is sought to prove that the books of Moses are composed of two or more contradictory accounts, blended together by a redactor (R), can with equal ease and apparent truth be applied to documents of whose unity there is not the slightest question, with like results.

THE GOOD SAMARITAN. (Luke 10:29-37.)

A.

29 But he (the lawyer, ver. 25.) desiring to justify himself, said unto Jesus, And who is my neighbor?

30 Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and they
beat him, . . . leaving him half dead.

31 And by chance a certain priest was going down that way:and when he saw him, he passed by on the other side. . . .

33 But a certain Samaritan, as he journeyed, came where he was ; . . . .

34 And came to him, and bound up his wounds, pouring in oil and wine, . . , and took care of him.

36 Which of these [three] (inserted by R) thinkest thou, proved neighbor unto him ? . . . And he said, He that showed mercy on him.

B.

30 b. And (a certain man) (omitted by R) fell among robbers, which both stripped him and departed.

32 And [in like manner] (inserted by R) a Levite, [also] (inserted by R) when he came to the place, [and saw him, passed by on the other side] (inserted by R).

33 b. And when he saw him, was moved with compassion. . . .

34 b. And he set him on his own beast, and brought him to an inn . . .

35 And on the morrow he took out two pence, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee.

37 b. And Jesus said unto him, . . . that fell among the robbers, . . . Go, and do thou likewise.

"Both these narratives are complete; only a subject in B. (ver. 30 b.) the omission of which was rendered necessary by its being combined with A. ' Three ' is substituted for ' two' in A. ver. 36, for a like reason. R has tampered with the text and materially altered the sense in ver. 32, from his desire to put the Levite on the same plane with the priest in ver. 31, the language of which he has borrowed; the genuine text of B. will be restored by omitting the insertions by R, which are included in brackets. He has likewise transposed a brief clause of B, in ver. 37 b, and added it at the end of ver. 36. These changes naturally resulted from his making A. the basis, and modifying what he has inserted in B into accordance with it. Hence the necessity of making it appear that it was not the Levite, but the Samaritan, who befriended the injured traveler, and that Jesus spoke not to the traveler, but to the lawyer. In all other respects the original texts of the two narratives remain unaltered.

Both narratives agree that a man grievously abused by certain parties was treated with generous kindness by a stranger; and that Jesus deduced a practical lesson from it. But they differ materially in details.

A. relates his story as a parable of Jesus in answer to a lawyer's question. B. makes no mention of the lawyer or his question, but seems to be relating a real occurrence.

The spirit of the two is quite different. A. is anti-Jewish, B. pro-Jewish. In A. the aggressors are Jews, people of Jerusalem or Jericho, or both, and a priest pitilessly leaves the sufferer to his fate; while it is a Samaritan, with whom the Jews were in perpetual feud, who takes pity on him. In B. the aggressors are robbers, outlaws, whose nationality is not defined, and it is a Levite who shows mercy.

Both the maltreatment and the act of generosity are different. In A. the sufferer is beaten and half killed, and needs to have his wounds bound up and liniments applied, which is done by his benefactor on the spot. In B. he was stripped of all he had, and left destitute, but no personal injury was inflicted ; accordingly he was taken to an inn, and his wants there provided for at the expense of the Levite who befriended him.

The lesson inculcated is different. In A. it is that the duty of loving one's neighbor is not limited to those of the same nation, nor annulled by national antipathies. In B. it is that he who has been befriended himself should befriend others.

It is not worth while to multiply illustrations. Those now adduced are sufficient to give an idea of the method by which the critics undertake to effect the partition of the Pentateuch; and to show how they succeed in creating discrepancies and contradictions, where none really exist, by simply sundering what properly belongs together. The ease with which these results can be accomplished, where obviously they have no possible significance, shows how fallacious and inconclusive this style of argument is. No dependence can be placed upon a process that leads to palpably erroneous conclusions in other cases. An argument that will prove everything proves nothing. And a style of critical analysis which can be made to prove everything composite, is not to be trusted.

The readiness with which a brief, simple narrative yields to critical methods has been sufficiently shown above. That extended didactic composition is not proof against it is shown in ' Romans Dissected.' The result of this ingenious and scholarly discussion is to demonstrate that as plausible an argument can be made from diction, style, and doctrinal contents for the fourfold division of the epistle to the Romans as for the composite character of the Pentateuch."

At evening as the twilight gathered in,
And stopped my needle going to and fro,
I lost myself, in thinking of my Lord:-
Oh! blessed losing, would it were always so.
And as I gazed by faith into His face
With confidence I sought not to explain,
The things of earth were for a time forgot,
With all their joys and sorrows, all their pain.

Earth's daylight is but evening at the best;
Faith pierces through the gloaming, to discern
The length and breadth, the height and depth of love,
Whose fullness with Himself alone I'll learn.
Oft times 'tis night, some times I say 'tis day,
But ere my little round of labor's done,
I cry, "alas! the day is all too short,"
While, with regret, I watch the sinking sun.

Thus, here, 'twill ever be, this changeful scene,
Of life's experience but the picture true.
The heart must know the pain, and bliss, of these-
Storm, sunshine, drought, and the refreshing dew,
While waiting for the harbinger of day,
For then I know my feet shall no more roam,
Where light and shadow, storm and calm succeed,
But rest with Him, who soon shall call me home.

How sweet to seek the shelter of His wing,
In secret hidden from the world's rude gaze;
My fortress strong, where I may e'er retreat,
My refuge in life's stormy, cloudy days.
If I had only come to Him before,
I had not missed such blessing all those years,
But, seeking rest in restless hearts like mine,
I lost the goal I sought, and gained but tears.

But when I think of all the pains He took
To lead me to this blessed resting place,
I'd turn me and retrace the dreary path,
For one look of His gentle, gracious face,
In which I read the depth of God's great love
To me, whose hunger He alone could know,
His love alone could meet, and satisfy,
And give the peace I craved, and heal my woe.
I had not known Him intimately long,
Yet did not fear that He would turn away,
And leave me desolate again, and lone.
I knew He would abide with me alway.
He'd watched me, all the weary winding way,
Until, despairing, to His feet I'd come,
With what I could not speak to other ears;
Ah! then, I felt my heart had found its home.

My Savior, not thyself alone Thou'st given,
But all things good; whilst in Thy loneliness,
Thou hadst not e'en a place to lay Thy head,
Yet, me, with untold mercies Thou dost bless,
Thy heart alone could be my resting place.
Earth's passing joys will soon give place to bliss;
Eye hath not seen, nor ear hath ever heard,
Nor even heart conceived, save only this,

That Thou hast told the secret of Thy heart,
To those who know Thy love. And though the night
Be dark, 'twill soon give place to endless day,
When thou shalt be the everlasting light.
No fitful twilight musings then, my soul,
But, at loves fountain-head, my heart shall slake
Its thirst, with everlasting love. And 'tween
His heart and mine, communion know no break.

H. McD.

"And the Lord was with Joseph, and he was a prosperous man, and he was in the house of his master the Egyptian"-"But the Lord was with Joseph, and showed him mercy, and gave him favor in the sight of the keeper of the prison" (Gen. 39:2, 21). What a contrast do these two verses present in the circumstances of Joseph! In the one, he is the head of the house of Potiphar-everything is intrusted to him; in the other, he is cast into prison under a false accusation, bitterly hated, and in danger of losing his life. Yet all is well with him. Circumstances have changed, but the Lord has not changed; "the Lord was with Joseph"-in palace or prison, it matters little, since this was the case. And so, with us, our circumstances do not make so much difference after all. We can say, or rather remember, the words of Him who said, " I will never leave thee, nor forsake thee." Sickness or health, riches or poverty, joy or sorrow-they can only work for our good, if we are exercised aright by them. Let us learn the happy secret of which Paul was the possessor-"I have learned, in whatsoever state I am, therewith to be content. … I can do all things through Christ which strengtheneth me" (Phil. 4:11-13).

"And upon His head were many crowns." Rev. 19:12. (Continued from page 259.)

" CHAPTER I. The Deity of Christ.

Think of One who could say of Himself that He was the "Light of the world,"-excluding all other! Light-self-witnessing, as light is:so that rejection of it could only be on the part of men who "loved darkness rather than light, because their deeds were evil." And this light was not merely that of His sayings, a message that He brought, a revelation which was committed to Him, though there was that also:but He was Himself the Light, as He says, in the exactest possible way defining this,- "As long as I am in the world, I am the Light of the world" (Jno. 9:5).

His sayings would, indeed, live after He was gone; the revelation He made remain for other days. None the less, it would be night for the world when He was gone out of it. Nothing could replace the Sun. Of course, there are little "lights" enough – torchlights, bon-fires, here and there a calcium light:but no one of these could be confounded with the sun. Even the moon shines by its light, and nature itself bears witness which we do well to listen to, that the light of the world must be a light outside the world; nothing bred of it is competent for its illumination.

"God is light:" and here is One who claims to be in the world so absolutely that, that if a disciple express still a desire to have the Father shown to him, He can rebuke him with " Have I been so long
in His prayer to the Father for those given to Him out of the world, though seeming to have a narrower scope, only show us the same purpose in progress, now defining itself in view of human sin and its fatal consequences. To those given to Him He manifests the Father's name, and communicates the Father's words. One who had his place with them had dropped out; but he was a "son of perdition."

There is no need to entangle ourselves with the questions that arose early in the Church with regard to the doctrine of the Word or Logos. Scripture is transparently clear with regard to it; and upon such subjects not a ray of light is to be got elsewhere.

Being, then, such as we see, we do not wonder that He claims to be the self-existent One, as in His words to the Jews:"Before Abraham was I am" (Jno. 8:58). This is the incommunicable name of Deity, by which He revealed Himself to Moses and to Israel:" I am hath sent me to you" (Exod. 3:14). Being always the Word, the Revealer, this older voice was, of course, His own. He is thus the Abiding, the Unchangeable, the Eternal. Jehovah is but the synonym of this; and so the glory of Jehovah, which Isaiah saw in his day, is declared to be His glory:"these things said Esaias when he saw His glory, and spake of Him" (Jno. 12:40, 41 with Isa. 6:9, 10). The Old Testament thus, as well as the New, is full of His Presence; only that now He has taken that tabernacle of flesh to display His glory in, in which all His purpose to be near us, all His delights with the sons of men, have fully come out. He is now truly Immanuel, "God with us;" and the blessedness of that for us will fill eternity.

That He should claim equal honor with the Father Himself is in this way clearly intelligible, as it of itself also declares fully who He is:"that all men should honor the Son even as they honor the Father" (Jno. 5:23) is the most emphatic assertion of equality; which Thomas's "my Lord and my God" (20:28) yields Him, with full recognition on his part of the truth of his too tardy faith.
F. W. G.

(To be Continued.)

(Continued from page 100.)

For as often as ye eat this bread and drink this cup ye do show the Lord's death till He come." This sentence frees the ordinance from all formalism of every kind, whether of time, manner, or place. Its purpose is evidently in harmony with the whole institution, and takes this holy supper from the circle of formality to that of the affections. Wherever the affections of the renewed heart move two or three saints thus to remember their Lord, there ever is the same result, the same spectators, the same holy, never-wearied interest elevating it far above all earth. Well adapted certainly it is to the associations of the first day of the week, with its memories of victory in resurrection, yet by no means necessarily confined to that day. Spontaneity must govern it, with only the divinely given guards, reverential decency and order to save it from profane misuse.

" Ye do show forth," etc. Is there intended in this supper a testimony to the world ? Is it before the eye of the unbelieving world that we, in this appropriation by faith of His body and His blood, show forth His death ? Verily, no. This holy feast is no public display to the curious eye of unbelief. It is with closed doors that we eat it-not from fear, as in the days long past; our Lord Jesus had again and again to free the showing forth of His goodness and love from the presence of those who "laughed Him to scorn." Babylon shall not look upon these treasures of ours that she can as little appreciate, as the swine can the pearls. Once cruel unbelief saw Him "stricken, smitten and afflicted," nevermore shall it so see Him. When next every eye shall see Him, it shall be as clad in different sort than in the evidences of human hate and scorn; in body ploughed with human scourge, or in features "marred more than any man's." In holy splendor, in burning majesty, in clouds of great glory, accompanied by the hosts that wait but upon His eye in the watchfulness of love, shall He next be seen.

Who, then, does look upon this showing forth of that death ? He to whom it is infinitely precious. Is it not written '' precious in the sight of the Lord is the death of His saints? " Then think of it, my soul, and estimate, if thou canst, how "precious in the sight of the Lord" must be the death of His own beloved Son ! For where is it that we eat ? to what place have we boldness to enter through the blood of Jesus? The camp ? Nay. The outer court ? Nay. The holy place ? Nay. But the very holiest of all. And what is the company that we find in the holiest ? There God our Father dwells; there too the Lamb. O ye who take the bread as a mere religious form, know that God's eye looks with infinite interest on what you do, and woe indeed to him who treats with formal indifference, that in which the interest, the attention, the heart of Infinity is concentrated. Woe indeed to him who eats thus unworthily. But of this the apostle speaks a little later.

Nor are, we may well believe, the ranks and orders of heaven excluded from this happy scene. Is not this plainly indicated in that everything should be strictly according to God's order in the assembly, even if of but two or three,"because of the angels?" (i Cor. 11:) Those principalities and powers of the heavenlies are certainly no uninterested spectators of the marvelous scene, where the redeemed of Adam's race evidence their participation in the death of Him whom those angels have hymned with their songs of joy from the beginning. Oh, let us be watchful, lest thoughts wander and affections are astray in such a scene and with such company!* *[While we do not question the truth of what is said in the above paragraphs, we hesitate to apply the word " show " in the way it has been by the author. The emphasis is on the Lord's death, not on the persons to whom the death is shown. In fact no one is mentioned. The Lord's death is announced or shown, in the breaking of bread. To whom? No one is mentioned because, as has been said, the emphasis is upon what is shown. If there is thought of persons, would it not be rather to those gathered at the table? "Do this in remembrance (to call to mind) of me." It would seem that this is the thought in the word " show."-ED.]*

"Till He come." There is an end of this supper. We shall sit at a table spread "in the presence of our enemies " for the last time. Then what need will there be of emblems more ? What need of bread when our eyes shall behold the King in His beauty Himself ? What need of bread when we shall look into that face once so marred, now radiant with divine glory; that Body now glorified, yet bearing, at least to the open eye of kindred love, those marks of infinite affection that shall awaken an unending song of joy ? What need of bread when surely He, who said on earth, " Handle Me and see," will not forbid the perfect reverence of His redeemed from once more handling with our hands the Word of Life" ? What need of wine then to awaken memories of the love that is ever there-a fountain springing up in eternal refreshment for us, whose tents are forever pitched beside its flowings ? Thankful may we be for bread and wine now. More thankful still may we be that the moment hastens when we shall not need them more. There are no sweeter words in the whole joyful feast than that we keep it only "till He come."

"Wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord." Now, after all this perfect grace, we have a little seasoning, a little salt of powerful savor. We are apt to desire to stop our reading when we come to this verse. It seems out of harmony with the character of the scene ; but " salt is good," and we shall find it so here, although it be a solemn word indeed. For if all who partake declare the Lord's death, he who shows forth this death in a spirit of indifference or hard heartedness, as not being himself the object of the love there shown forth, puts himself as it were on the other side of the line, and becomes guilty of it. He has ranged himself in spirit on the side of those who '' discerned not the Lord's body," as we may speak, in another day, and so, because they knew Him not, they crucified the Lord of glory, (i Cor. 2:8.) Not exactly willful, intelligent hatred to the Lord is needed for this, but rather lack of exercise, and a consequent failure to enter into the true meaning of the scene. As it is a matter of grave importance, let us endeavor by the help of Him who is our Comforter, to throw a powerful sidelight from Old Testament history, upon the scene. Let us read together i Chron. 11:15 to 19.-

David, God's anointed is in the cave of Adullam; the enemy, the Philistines, are in the Valley of Rephaim, which means, "the terrible ones." David thirsts, and, apparently unconsciously, utters the longing of his heart as he remembers the cool waters that quenched his thirst in the days of childhood. " Oh! that one would give me drink of the water of the well of Bethlehem that is at the gate." There are those there who hang upon his lips, who watch every look, who strain ear to catch every breath; and at once they are off into the Valley of Terror, which has now no terror for them. These were the very ones, who were only the other day "in distress," "in debt," " in bitterness of soul;" a poor worthless crowd; but the touch of David's love has already made them "mighty men of valor." They break through the hosts of the Philistines and bring the water back to their king. Now look at him. "Consider him " most carefully as he takes it in his hand. What does he "discern" that cup to contain? Water? No indeed. It is the blood of these men. Shall I drink, he says, the blood of these men, "for with their lives they brought it." David's eyes are not dull, David's heart is not heavy. The quickness of his affections makes him keen of sight and he discerns the rich and precious value of the simple cup of cold water, and pours it out to Jehovah as all too priceless for anyone less than Jehovah to enjoy. Worthily was it done; most worthily. Nor does it need carefulness in applying. Is it bread we take, is it wine ? Then may we indifferently and coldly eat and drink. But if it be in very deed the Lord's Body that faith "discerns" here, then surely something must be poured out to the Lord. Need we ask what? Perhaps it may be but very little, still there must be something. Perhaps only such word as I "thank Thee Lord Jesus." Perhaps not even that, but only one upward heart-carrying glance of gratitude, but something must be poured out as a result of discerning the Lord's Body, or surely, most surely, we partake unworthily; indeed we do. Oh! for that tender sensitiveness that when it takes the bread and wine, thus discerns the Lord's Body, and feeding on it, pours out the full heart in praise before the Lord.

But it becomes us most carefully to ask as to this partaking unworthily and to accept no mere human interpretation of so solemn a subject. If the danger is pointed for a warning, the antidote to the danger is like the sin offering in Cain's day graciously "crouching at the door."

"So let him eat." There is distinctly the salvation from partaking unworthily. Then let us see to what this "so" refers. "But let a man examine himself, and so let him eat." Here then is the antidote to partaking unworthily. Here the eye-salve, as we may say, that shall serve to open our eyes to "discern the Lord's Body." May we not then boldly say that he who thus examines himself will never "eat unworthily," never "be guilty of the Body and Blood of the Lord " Jesus ? Let us ask, dear reader, have we not missed something here? Has not the blessed assurance of being free from the law led us to look down upon all self examination of whatever character, as being legal and far beneath our attainments? Let thy heart answer, my reader, dost thou habitually partake of the Lord's Supper in the spirit of one who examines himself, or has this been habitually overlooked, omitted, forgotten? I would affectionately press this upon my brethren, perhaps the more because one feels one's own deep need of the Spirit's exhortation.

But may we now look a little closer at the word and ask, What is to be the object of our self-examination ? Is it to raise any doubt as to our own acceptance with God ? Far be it. I look up to see the grounds for that, and not within. Jesus, at God's right hand, measures that acceptance, and to find that measure out I must examine Him, and not myself. Mark it well, dear Faint-heart, or brother Little-faith, or sister Despondency, and be careful that you never examine yourself to see if you are accepted of God, but the Lord Jesus Himself. Man's pride, hidden indeed under a thin veil of a false humility, would tell you to do just this, but not one syllable of God's word. Such examination would most surely either keep you away altogether in despair, or send you to His table, a proud self-satisfied guest, to eat judgment to yourself as partaking unworthily.

But, says one, is it not written," Examine yourselves whether ye be in the faith "? (2 Cor. 13:5.) Yes indeed, and it is also written, "Touch not, taste not, handle not," and both Scriptures are ever taken out of their context and quoted in diametrically the opposite sense to that which was unmistakably the writer's intention. Why, as though living in the world, are ye subject to ordinances (such as) touch not, taste not, handle not, having to do with that which perishes in the using, and is of this passing world, while ye are dead to all such with Christ ? So the apostle writes to the Colossians; and so the same apostle writes to the Corinthians a second time; and taking into full recognition their confidence in their own Christianity, uses an argument to establish his apostolic authority over them, the force of which they cannot question. He says, "Since ye seek proof of Christ speaking in me, examine yourselves whether ye be in the faith. If ye are in the faith, then Christ speaks in me;-if Christ speaks not in me, ye are not in the faith. Both propositions are assumed as incontrovertible, while the clause taken from its context is made to mean exactly the opposite of the truth. But if this, "Let a man examine himself" does not mean to see if he be in the faith-if he be a Christian at all-what does it mean ? Does it mean let a man examine his conduct, his walk, and see if it be in conformity with that which he is going to show forth in the Lord's supper ? Surely, it must at least include this. But I am inclined to think that it is somewhat wider than that. If this were the case, would it not have been equally easy for the apostle to have written, Let a man examine his ways. But it is himself. '' Prove " himself, as it is more literally-find out the touching tender relation that he himself bears to that rich feast of which he is about to partake. Let him see how he is indeed the object of the love there shown forth and (judging indeed his ways in view of that love) " so let him eat."

Perhaps an illustration from the Old Testament may again help. Look at that man who stands with bowed head "in the place that the Lord his God has chosen," with well-filled basket of the first-fruits of his inheritance on the ground before him, and listen carefully as he speaks. Presently it shall be said of him. He worships, but before that he will "examine himself " in our hearing. "A Syrian ready to perish, was my father." A wholesome consideration wherewith to begin. He discerns in his examination, the very root whence he came-a humbling truth, but since it is the first step on a path that leads him to worship, shall we not stand at his side and begin that path and walk it with him. Discern my soul, whence thou didst spring. Who was thy father ? In the deepest, truest sense that first man was a Syrian, one whose proper dwelling-place was upon the heights (which is the meaning of the word Aramean or Syrian) but a lost man-one wandering about as lost.* *The same word here translated "ready-to-perish," is "lost" in Psalm 119:176.*

Second:"And he went down into Egypt and so-journeyed there with a few, and became a nation, great, mighty, and populous." Indeed he went down. He stepped from the heights or rather fell therefrom, to Egypt, the land that speaks of God unknown and unrecognized, with only blessings received as the ox receives its grass, with no knowledge of the giver. A fall indeed.

Third:"The Egyptians evily treated us and afflicted us and laid upon us hard bondage." Here let memory do its work. Examine thyself. Does it not tell out thy history. Need we multiply words here?

Fourth:"And when we cried unto the Lord God of our fathers, the Lord heard our voice?" Whence too was our relief ? Helpless as poor Peter as the waves began to shut out the light from his eyes:weary with a fruitless striving we too cried unto the Lord, and then-

Fifth:Remember, oh, remember the " mighty hand," the "outstretched arm" that lifted us up. Remember the "great terribleness," "the signs, the wonders;" remember "the dark night," "the judgment abroad," "the dying Lamb." Remember the storm that broke full on Him alone, and then remember the dark sea of Egypt. Remember all, and now-

Sixth:What was the end, the contrast to all this ?

"This place," a land that floweth with milk and honey. That is for us, the heavenly places where we are blessed with spiritual fountains that abound for us in Christ, and-
Seventh:That basket with its first fruits tells it all, and so our basket of faith that takes in our first-fruits, tells out our blessings, and he and we may bow our head together and worship. F. C. J.

(Continued from page 66.)

10. THE ASSEMBLY, IN ITS PRACTICAL WORKING.

The Church of God is therefore an organization, the body of Christ,-the body on earth of an unseen Head in heaven. he body is always looked at as upon earth, just as the Head is in heaven and thus, as governed by that Head, one with Him as joined by the uniting Spirit, it is His representative in the world, to be the expression of His mind, His will, His nature. This every individual is of course; but that is not enough:it has pleased Him to link these individuals together:and thus even individual duty is not performed, if one's place is not filled in the body, of which we are part. There is to be an "epistle of Christ," (not "epistles," as it is practically often, sometimes actually, read) which, the apostle says to the Corinthians, "ye are." (2 Cor. 3:3.)

If then we are livingly linked together in such a manner, and for such a purpose, how necessary it must be that, as gathered together, we should habitually seek His mind, learn what He would have us so as yoke-fellows together, how we are to sustain and supplement each other in His service. The value of organization in this way seems, strangely enough perhaps, least appreciated by those who should know it best-by those who have had recovered to them by the grace of God the knowledge of His own perfect organization for such work as His, which demands the very utmost of our united energies !

" Organization " is every where appreciated among Christian workers in the various bodies of Christendom to-day:nothing can be done without organization. So abundant is the manufacture of them now, that they are in danger of becoming parasitical growths upon the bodies themselves from which they sprang, and of over-burdening at last what they were designed to buttress and support. There are in fact some very serious reasons for the distrust we have (some of us) learned to entertain of them. They are too loose and large in some ways-undisciplined and destroyers of discipline :all distinctive faith is in danger of being swamped, by many of them, through their loose association of the most contradictory elements,-converted and unconverted, Christians with the deniers of Christ, in an "unequal yoke " forbidden by God Himself under the severest penalties. (2 Cor. 6:14-18.)

And then on the other hand, by their mere human artificial rules, they oppress the conscience almost equally, and substitute the will of the majority, or officialism, for the guidance of the Spirit of God. With all this we have learned so to link the very thought of organization, as to look upon every suggestion of it with more than suspicion as necessarily unspiritual and evil,-at least, outside of and so against Scripture.

But what then shall we do with the thought of the "body of Christ," which is most surely that of an organization, as it is also scriptural and divine ? That common relationship which we have to one another binds us to "consider one another to provoke to love and to good works " (Heb. 10:24); with which the apostle conjoins the "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another." Do not such words imply the opportunity given for more "consideration " of individual needs, and more occupation with the Lord's work among us, and that in our "assembling together," than is almost any where found among us? more than "open meetings" or reading meetings or prayer-meetings, as these exist among us, can unitedly supply ?

Must not fellowship with one another be sadly limited in its range, if there is not fellowship in the Lord's work among us and around us ? if there be no gatherings to consider this ? and such not exceptional, casual, something supererogatory, as it were, but earnestly and heartily entered into as essential to cur corporate duties, and thus to our right spiritual health itself?

Right and left of us, in all the denominations round, Christians come together to consider the Lord's work, and express their interest in and identify themselves with it. Is it a necessity laid upon us any where as two or three gathered to the Lord's name, that we should be cut off so largely as we are from all gathering together for such purposes ? I cannot but believe that wherever such lack exists, it is a most serious one. It tends to make our interest in one another partial and exceptional ; to deprive us of much of the good that should come of the differences that are among us which make mutual help so necessary, and in its ministry so serviceable in binding us together ; it tends to make our Christian activities more desultory and feebler ; to deprive us of many doors that would be found open to us ; and to expose us to the reproach of being (as a whole) out of the way of usefulness.

Why is it that those who have the gospel, it must be allowed, in a simplicity at least as great as anywhere, should be even capable of being assailed with just such reproaches ? Why, in fact, have we been left so much behind in the evangelization of the world by others with much less light, but zealous in their cooperation with one another for such a purpose ? Have we been too heavily freighted by the truth we carried ? If it were dead truth, probably ; but not if it were living. Truth, that is known in the power of it, is " such a weight as wings are to a bird;" and had we gone in the same zeal after the same class that these have sought, no ecclesiastical prejudice could have robbed us of the blessing. The hindrance, of whatever nature, has been something else than this.

But again, has there not developed among us a dangerous tendency, on slight occasion, to break up? Is it out of place to remind ourselves, that Philadelphia must be that-a "brotherhood" ? Have we not failed in cultivating that spirit of brotherly fellowship of which the hand to hand occupation in the Lord's work is certainly a very important part ? We have, no doubt, left room for the development of gift, and been unfeignedly thankful to see evangelists, teachers, and others raised up among us ; but have we not lacked in seeking, in the way stated, to make the work of the Lord a matter of common responsibility and widest fellowship ?

"Business meetings," even "brothers' meetings," will not fill this gap. We need something wide enough to take in all the Lord's interests on earth, free enough to give every one place in it, practical enough to concern itself mainly with home duties and responsibilities that lie upon us in connection with the places in which we live and the spheres in which we move day by day. We want something which will bring us continually into remembrance of our individual duties as the Lord's workers, be suggestive, encouraging, and helpful as to our fulfillment of them, fit us more together as really co-members of the body of Christ, make us realize His mind for us as a whole, and form it in us, give us practical wisdom for the days in which we live, that we may be like the men of Issachar who came to Hebron, to make David king, "who had understanding of the times, to know what Israel ought to do" (i Chron. 12:32), -something that may develop all the truth we have into practical expression.
I am persuaded that if the Church of God be, as it plainly is, an organization, we have yet to use it for all the purposes of an organization, and that charged with the responsibility of representing Christ, and being the practical expression of His mind on earth. And if we be but "two or three" in each place, instead of thousands, while acknowledging sadly, as we must, the broken condition of things, we are just as much responsible to show forth in our measure what the Church of God should be:-a living, united, working, cooperating membership; a body, moving in unison with the mind of the unseen Head, in the energy of the Spirit, which has formed and which inspires it.

No one suggests that we can all read our Bibles at home, and that there is no need of our coming together for this purpose. Nor that we can pray in our houses and our families and have no need of prayer-meetings in the assembly. Why should the work-meeting, the means of communion in practice, be the only thing thought unnecessary ?

Yet for lack of this, the prayer-meetings become vague, general, with little definite application to needs that are not known, and to service which is merely personal, private, or shared by few, with which communion is not sought, and little possible. Our reading meetings lack similarly the point of personal application, the freshness of interest which is supplied by the incidents of service unknown save to individuals. We are in fact, largely, individuals, touching each other at a few points, hidden from each other in most; save as personal friendships join us here and there, and which, without the larger interests to steady them, tend to form us into parties, and in times of pressure break us up into them.

How little do we "consider one another, to provoke unto love and to good works"! how pointless, from lack of knowledge, do exhortations of this kind fall ! How little in general are we near enough to each in our inner lives to encourage or give opportunity to make them! Yet as children of God and members of Christ, we are in a relationship to one another nearer and more abiding than any other can be!

We need to draw nearer together as Christians practically, not merely theoretically. In the stress of the world upon us we need to take each other by the hand, and strengthen each other's hands in God. In the presence of evil we need to show, not a broken, but an embattled front. In a world away from God but over which His mercies linger, we need a more practical fellowship with the gospel, and encouragement to every one to take earnest part in ministering it. In all that concerns the Church of God we must have that which will give us better opportunity to know that we are " members one of another." And we need, as partakers of the mind of Christ, to give this more united practical expression.

Membership in the body of Christ means service:every part of a "body "is in necessary relationship with the whole, and there is no independency any where; each needs and serves and is served by the whole. God has acted upon this principle throughout nature; and nowhere more fully than among men. If "it is not good that man should be alone," God makes for him as a helper, not the repetition, but the complement of himself. He unites the weaker to the stronger, that even by this weakness his strength may be better served. She is given him to be ministered to, that by this she may minister to him also, drawing him out of himself, developing his heart,-a blessing which all he gives cannot repay. The needs and inequalities of men similarly have built up society by division of labor; and even the regions of the earth are thus helpful by the difference of their productions in binding together the nations of the earth. The city is the highest development of this principle; and if man departed from God built the first, yet God has prepared for His people the final one :a "city which hath foundations," and will abide.

Thus ministry is God's law of nature, as it is the expression of the nature of God Himself, which is love. " Love seeketh not her own; " "by love" we " serve one another." Love is freedom, happiness, the opposite of all legality, the spirit of heaven, conferring and reflecting blessing. And that fullest description of love which we find in Corinthians is enshrined in that of the "body of Christ" as its proper home and the means of its expression. Here the necessity of all parts to one another is just what provides for and makes necessary the constant out-going of love to one another. There are some small animal half-organisms that grow by division; but the higher the organism the more its unity is enforced by the abhorrence of this. A part lost is not supplied again:the creature is maimed, and goes mourning for its loss, refusing substitution.

Such is the body of Christ then-the highest pattern of such fitting together that can be:and if but two or three can practically be together, this does not free them from the obligation to all the members. Love would abhor the thought of this as freedom, and it is only at peril to ourselves that we can act upon it. Love would indeed hold fast therefore the local expression of the greater thing, not set it aside for the unpractical and impossible; yet would it see that this did not in fact degenerate into merely partial, and thus sectarian, display. It would still look out and beyond, as partaking of the divine love towards all, and unforgetfulness of the tie existing. It would look out over the whole field of Christ's interests and identify itself in heart with all; seeking ever to widen the outlook and extend the sphere of practical sympathy. Prayers, intercessions, thanksgivings, would become ever with it more definite, while yet larger in scope, and more according to the apostolic, sadly forgotten rule, "for all men."

But more:did such a spirit animate us, we should come to see, perhaps, that there were other "divine movements" among Christians elsewhere; not less to be recognized as such because, mixed up with what was of the Spirit of God, there were elements too purely human, and that the enemy was striving to adulterate them with various evil. We should learn too that God had lessons for us, most practical and profitable, from all around, if we were only humble enough to learn from all sorts of teachers, and wise enough to be able to "take forth the precious from the vile," the imperative condition for our being "as God's mouth" (Jer. 15:19). Doubtless we should find very frequently our own rebuke in it, and this would test us much:it would show whether we desired to believe that all wisdom was with us, and outside was only darkness; whether, like Gideon's fleece, the dew of the Spirit was with us wholly, and all the ground around were dry.

Not that it is meant by this to encourage a tendency to run hither and thither, which is in general but the expression of restlessness and want of proper occupation with our own things. Our feet are to be kept in a known path, and not allowed in doubtful ones. It is the heart that is to be enlarged, and not the path, which must ever be a narrow one. The spirit of the wanderer is one too little heedful of the way with God to be able to guide another into it. "Let him that nameth the name of the Lord depart from iniquity" is a word which, followed in the spirit of it, will keep one from every doubtful thing (which may, therefore, be evil) as well as from what is known as such; and from that also in which I may see the working of the Spirit of God, so long as it is yet mixed with that which I have to judge as contrary to His mind.
I would press upon my own soul what I press upon others, speaking from convictions which have been now a good while with me, and only increase with the lapse of time, that while we rightly gather together as worshipers, and hearers of God's word, we have nowhere perhaps, except fitfully and exceptionally, gatherings of the whole as workers under the Lord our Head, and to possess ourselves as such of His mind, wherever, however expressed, in all the largeness which we must recognize His mind to have. I believe such meetings to be necessary for the maintenance of true Christian fellowship in its full reality, with each other and the Lord alike; and to help to make the assemblies a living, intelligent representation, however feeble, of the "body of Christ."

I had purposed saying more, but have perhaps reached the limit of what the Lord would have at this time. Merely fragmentary and suggestive, these papers must not be supposed to ignore what else in the address to Philadelphia has been unnoticed. If He should be pleased to use them to bring the consciences of His people more into exercise as to what is surely a special word from Himself for the present day, the object will be attained. F. W. G.

"The fear of reverence and of awe is pleasing to God. It is a tender fear; and the more we have of it, the less is it fear, because of the sweetness of the love that causes it. This fear and love are brothers. And therefore sure am I that he who loves fears, yet is not afraid. All other fear, though it may wear the garment of holiness, is a dangerous fear. Thus may we discern the good fear and the evil fear. The good fear makes us fly from all that is evil in the eyes of God, to cast ourselves into His arms, as a child will fly to his mother. With all our soul and all our desire shall we fly to Him, knowing our weakness and our great need, and knowing also His eternal tenderness and His blessed love, in Him alone seeking deliverance, cleaving to Him alone."-From the MS. of a Christian before the Reformation.