(Concluded from page 324 of Dec. number)

Such is the description of the beast itself; we may well believe that the spiritual reality is inconceivably more dreadful. A Satanic emperor of the world!-fierce, resistless, "breathing out threatenings and slaughter! " Who dare defy him to his face ? What weapon can penetrate his armor? The hidden fires of the pit flash in his very "sneezing," his threats and words, when "he opened his mouth in blasphemy against God, to blaspheme His name and His tabernacle, and them that dwell in heaven" (Rev. 13 :6). What unbroken stiffness of neck, which causes all to bend before it, filling the earth with ruin and men's hearts with woe; an orgy of misery, a carnival of despair dances gleefully before him-sword and pestilence and death, the inevitable accompaniments of autocratic and Satanic power. There will be no vulnerable "flanks" in "the Beast," capable of being "turned" like the flanks of an army; nor will he know pity. From his adamant heart come hatred, scorn, death. Those who have refused the tender pleadings of the Heart of Love, of Him who said, " Come unto Me all ye that labor and are heavy laden, and I will give you rest," will be crushed by the hard heart of the world-conqueror who knows neither love nor pity.

And will Job harbor in his bosom even the germ of all this horror? Shall independence, self-will, pride, have a resting-place in his bosom to hatch out such offspring of hell ? Such is self-will in its essence, and such its full development-"fierce as ten thousand furies, terrible as hell." Beneath the
fair exterior of man such possibilities lie hidden. Even in the child of God a nature lurks which has these features.

(3) Returning somewhat to the manner of the first part of the description, the Lord dwells upon the invulnerability of this beast. Strong men are afraid of him, through terror and wounds their trembling hand misses its aim (ver. 25, lit.). Even if a sword should touch him, it fails to wound- no weapon, whether from a distance or close at hand, can reach a vital spot. Iron is trampled down as straw, brass as rotten wood. The arrow cannot make him flee, the hurtling sling stone is like harmless chaff; darts and spears are mocked by him. The under parts, lying flat upon the earth, are not weak, but like strong shards. His foaming path through the waters leaves a wake like a ship. " Upon the earth there is not his like, who is made without fear. He beholdeth all high things; he is a king over all the children of pride " (vers. 33, 34).

This is the divine picture of the creature, and can we doubt that He would also draw from it the more dreadful description of "the Beast," and of the self-will which makes him that ? "Who is like unto the Beast ? Who is able to make war with him?" (Rev. 13 :4). The "deadly wound" that has been healed is but a fresh declaration of invulnerability. He "shall devour the whole earth, and shall tread it down and break it in pieces " (Dan. 7 :23). The very "mire" of the people, for the time at least, protects him. The turmoil he creates in the earth, marking it with ruin, shows his pathway. He has no equal upon earth. As the crocodile is king over all proud beasts, so this beast is king over all the children of pride. Shall Job, shall we, do him reverence and help on his kingdom ? If not, but one path was open for him, and for us.

4.-Job completely humbled (chap. 42 :1-6).

This portion forms the connecting link between the present part and the last main division of the book. As showing the effect upon Job of Jehovah's words, it belongs to the fourth division; as introductory to the conclusion of the whole book it belongs to the brief fifth division. Following the manner of his first response, we will look at it as an expression of the overwhelming effect which Jehovah's words had upon Job.

Again Job responds to the piercing, humbling words of Jehovah. Again he repeats his confession in a complete way. He acknowledges God's omnipotence, and that He cannot be thwarted in His purposes, which exhibit His power, wisdom and goodness as fully as do His works. There is a complete surrender and reversal of all that he had previously said against God.

Quoting Jehovah's own words, he asks himself, Who is he who darkens counsel ?-dares to throw a shadow upon the Almighty! Mysteries there are in His ways, as in all creation and providence; but nothing is gained by rebelling against these mysteries of divine counsel. He, a man without knowledge of the most elementary truths of nature in their "hidden meaning," had uttered things beyond the scope of finite intelligence; had therefore spoken folly. How different he had been from the devout psalmist:"Such knowledge is too wonderful for me. It is high, I cannot attain unto it" (Ps. 139 :6). He had intruded into the things of God, and had dared to speak evil of divine omnipotence and goodness!

Still applying Jehovah's words to himself, Job himself asks, "Hear, Who is this ? and I will speak." It is as though he would abjectly bow to these questions by repeating them, and give his answer to his divine Questioner. And what an answer it is! The only answer human pride can give to God:" I have heard of Thee by the hearing of the ear,"-Job had in a general way been correctly instructed, but he had only learned about God;-"but now mine eye seeth Thee "-he had been brought face to face with God, not indeed visually, though there was the awful glory in the sky, but he had a soul-perception of God by his enlightened reason, and chiefly by conscience. God had drawn near, personally near, and Job was conscious of that ineffable holiness, as well as power, that belong to Him. Previously he had been in the presence of man, and could more than hold his own with the best of them. In God's presence no creature can boast, and Job was at last in that glorious, holy Presence. All the "filthy rags" of an imagined personal righteousness dropped from him, and he stood in all the naked horror of pride and rebellion against God. " Wherefore I abhor "-what ? The whole past, every unjust suspicion, every hot accusation, every despairing, restless lament ? Yea, more, the author and source of these-" I abhor myself." For who can doubt that Job's penitence goes beyond the mere judging of his words; he judged himself. Thus the very absence of the pronoun emphasizes
the thought." I abhor;" I stand out before all men, described by one word-"abhor."

Thus he takes his fitting place-the place indeed which he had outwardly taken at the beginning- in dust and ashes. He is the true mourner, the real penitent, he mourns-himself; he repents of himself, a sorrow and a penitence vastly deeper than any mere acknowledgment of actions and words.

These are the words for which we may say the Lord had long been listening. He had not heard them in the days of the patriarch's prosperity, though his piety was unquestioned. We may say, whatever Satan's sinister object was in all these sufferings inflicted upon Job, God's purpose was to elicit just this confession. And why ? To humiliate him ? No, but to give him the true glory-to privilege him out of the dust to behold the glory of the Lord, and never again to have a cloud upon his soul. Was the experience worth while ? There is but one answer. May we all give it.

Division V. (Chap. 42 :7-17).

"The End of the Lord; " the result of the divine ways with Job, restoring him to greater blessing than before.

Job has learned his lesson, and we might well leave him sitting in the ashes, still afflicted but happy in his newly found joy-the full knowledge of God. He might have " halted upon his thigh " for the balance of his days, and he would not have needed our pity.

But it is not like God needlessly to chasten even in this life of sorrow. "He doth not willingly afflict." We must therefore see "the end of the Lord," the outward recovery and restoration of the sufferer. It is this which is set before us in this brief concluding division of the book.

Brief as it is, it is most important. Job having already taken his place, Jehovah makes the three friends take theirs, not merely before Him, but before the one whom they had so unjustly suspected and so grievously maligned.

Then the restoration of health, wealth, family and honor are described in a few words,' and we get our last glimpse of the patriarch in a happy old age, reaching the close of his life. The divisions are simple :

(1) The friends restored (vers. 7-9).

(2) Job's captivity turned (vers. 10, 11).

(3) Restoration to prosperity (vers. 12-15).

(4) The end (vers. 16, 17).

(1) God must first maintain His own honor. This is the basis of all blessing for the creature. Were it possible to conceive of His honor being overthrown, all would lapse into hopeless chaos. This is ever prominent in Scripture:"In the beginning, GOD." The first part of the law is devoted to His glory; the opening petitions of the "Lord's prayer" are concerned with that. The gospel is founded upon it, and in eternity heaven and earth will display it to an adoring universe.

We need not therefore be surprised that God turns to Eliphaz and his friends with stern rebuke for their part in the controversy which has, for Job, so happily closed. Addressing Eliphaz, as the leader of the three, Jehovah declares His wrath against them all, because they had not spoken of Him the thing that is right, as His servant Job had. And yet their entire contention had apparently been for God's righteousness! Had they not maintained this from the very outset, with many a noble description and many a scathing denunciation of evil ? Had they not- fastened the charge of iniquity upon Job in spite of absolute lack of proof, and in the face of well known facts to the contrary ? Zealous for God's honor!-it had been their one theme.
At least apparently so. But God does not accept honor at the expense of truth. It is His glory that all His attributes blend in one harmonious light. Can He then accept a vindication of His character and ways that is based upon a false charge ? That puts the stigma of wickedness and hypocrisy upon a man of whom He Himself had declared, "There is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil." Can He allow so monstrous a theory of suffering to pass as that formulated by these men-that suffering is always the unerring finger pointing to wickedness ? That it is all in wrath ? What then becomes of His testing His own, of the sanctifying effect of chastening ?

Truly these men in speaking against Job as they had, were really defaming the character of God. He cannot accept it, nor allow them to go unrebuked. He will have nothing to do with them until they make it right, by confession and sacrifice.

"As my servant Job hath."When had Job thus spoken "the thing that is right?" Surely not when pouring out bitter charges against God. Nor indeed do we chiefly think of the flashes of faith expressed in the intervals-" I will trust in Him," "I know that my Redeemer liveth;" nor in the noble words as to wisdom. All most true, excellent and beautiful; all falling in their proper place after the confession and repentance we have just dwelt upon.

This is the speaking of Jehovah " the thing that is right;" it is the taking and keeping of the sinful creature's place who cannot understand the least of those perfect ways-ways which are right when they seem most wrong. It is the declaration that God is God-Jehovah, the self-existent perfect One, most wise and just and good as well as most powerful; righteous and holy in all His ways, whatever they may be. "Clouds and darkness" may be round about Him, but, blessed be His name, "righteousness and judgment are the habitation," the foundation, "of His throne."

Here then is the lesson Job has learned-learned for himself and for others as well. Let these wise men show their wisdom by coming humbly before God on this ground. He has not banished them, but would have them draw near in the only way man can come, through the sacrifice. Let them take the seven bullocks-perfect submission and service unto death, and seven rams-complete devotion of all energy, and offer these as a burnt offering. Nor is the poor misunderstood Job lost sight of ; he will intercede for these, lest they reap the fruit of their folly, "for him will I accept."

How complete the rebuke ; how gracious the restoration ; how tender the association of Job with it all!

And we who have the full light of God's grace, how perfect a picture we have of it here. Man's honor is laid low, his excellent things are seen to be folly, and he is turned from it all-from its good as well as its bad-to the Burnt Offering; to that One who is our perfect, all-sufficient Substitute. As the bullock, we see Him in all the strength of lowly service, " obedient unto death, the death of the cross." As the ram, we see a devotion of energy leading Him to the "supreme sacrifice." Oh, where is human righteousness, human obedience, in the light of that " wondrous cross ! "

Notice, it is not a sin-offering the friends are to bring, though it includes the putting away of sin; nor the peace-offering, though it calls into the highest communion. It is the first great offering provided in God's ways, in patriarchal times, in which all is for Him. Thus He who came, displacing all "sacrifice and offering," could say, " Lo, I come to do Thy will, O God. By the which will we are sanctified through the offering of the body of Jesus Christ, once for all" (Heb. 10 :10).

And with that all-availing sacrifice is linked the intercession of the man who had learned his lesson, and in figure, gloried only in the cross. Let us think of him, standing hand in hand with these friends and confessing their sin as he intercedes for them. No longer does the sharp accusation, "Miserable comforters are ye all " smite them; nor the bitter sarcasm, "Doubtless ye are the men, and wisdom will die with you." Accused and accusers look away from one another to that Burnt Offering, and see their common acceptance in it.

" Thus would I hide my blushing face,
When His blest form appears,
Dissolve my heart in thankfulness
And melt mine eyes to tears."

It is most significant that the book closes, as it had begun, with the Burnt Offering (chap. i). Christ is the End as He is the Beginning. CHRIST IS ALL.

(2) Now Jehovah can lift His hand from the sufferer, and turn all the grievous captivity into full and prosperous recovery. Job can say, I "have received of the Lord's hands double." The kindred and acquaintances who had fled from him and despised him, return with gifts and condolences. We need not think of it as heartless or formal. God put it into their hearts to recognize His approval and acceptance of His servant. All his wealth is doubled-cattle, sheep and all the rest. What are such details to Him who is the Possessor of heaven and earth!

Does some suffering child of God whisper, " Oh, that it were so with me, that I could see health and prosperity and dear ones restored." Ah, what have we even now ? The knowledge of God in Christ, the indwelling of the Spirit, the full and complete Word of God. And just beyond the sufferings of this "little while," the "far more exceeding and eternal weight of glory." Can we repine ? Let us rather wait with patience till "the redemption of the purchased possession." As surely as the captivity of Job was turned, so surely shall every suffering child of God enter into the inheritance "incorruptible, undefiled, and that fadeth not away."

(3) We now see the full manifestation of this restoration. Not only are all his possessions doubled, but seven sons and three daughters are given him. Is this an exception to the double endowment, or is it a hint that those other children, seven sons and three daughters, are not lost, that he will one day have them restored, and in the resurrection find that everything has been doubled.

The names of the daughters are given, no doubt with divine significance. Jemima, "a dove;" Keziah, "cassia;" Keren-happuch, "a horn of paint," or adornment. These are the fruit of Job's trials. The dove, suggesting the sweetness and love of the bird of sorrow. Cassia, telling of the fragrance that has come from his bruising; and the horn of cosmetic, of the " beauty for ashes" that is now his. Love, fragrance, beauty-these come of our sorrows. Truly there are no daughters so fair as these. Their children cluster about Job's knees to give him the joy of youth even in his old age.

(4) And so the dear man passes from view- "old and full of days." He would once have said, "full of nights," but the light has shone upon him, and he walks in it until the "perfect day." We need not be surprised at the apocryphal ending of some interpreter, "It is written however that he will rise again with those whom the Lord raises up."

" Hast thou considered my servant Job? "

'' Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy." S. R.

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you " (Phil. 4 :8, 9).

It is often explained to young believers that the passage in Mark 13:13, " He that endureth to the end, the same shall be saved," belongs to a dispensation to follow the present one, and does not apply to believers now. It is true that it is spoken in our Lord's Olivet discourse, and directly applies to the remnant of Israel, converted in the midst of sore tribulation. But let us be careful that we do not miss its moral teaching and application to ourselves.

It is true that we are blessed with all spiritual blessings in heavenly places in Christ; blessings which are common to all the children of God. But because of this, has there not been a tendency to de ay to saints of other ages what comes from Christ to faith ? There have been trials and tests of faith, consequently, in all ages of human history, from the days of the first martyr and the first murderer. The eleventh chapter of Hebrews, especially the last part, should silence any thought that martyrdoms belong to this age alone, and that we are the great exemplars of suffering faith. In the great tribulation-the time of Jacob's trouble-the test of faith will be in identification with" Christ, and this is the test of faith to-day. They are not saved in a way differing from ourselves or saints of other ages, nor are they preserved and kept through their great trials in any different manner.

There are many scriptures that warn us directly, in the same terms really. For example:"To present you holy and unblameable and unreprovable in His sight, if ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel " (Col. i :22, 23), " If we deny Him He will also deny us" (2 Tim. 2:12). "If a man abide not in Me, he is cast forth as a branch . . . and is burned" (John 15 :6). In all these warnings, the question is never raised of a believer losing eternal life, which makes him a child of God; but the question is solemnly raised whether one who may be careless in life and ways is a real believer.

And these warnings are most seriously needed to-day. They need emphasizing. There is much profession of Christianity now – a – days, and such scriptures as these are a standing warning, that the evidence of life, "eternal life " in the soul, is and must be by continuing in the faith-enduring to the end-by abiding in the Vine. That is, it is a warning voice from God to all, to see that they are living branches in the Vine – and in a very special way to those whose ways are faulty.

These scriptures, and many others, such as in Heb., chaps. 6 and 10, are intended to awaken the conscience of mere professors, and God, in His goodness and mercy, warns the worldly-minded, and calls to repentance.

It is good for us all to face these scriptures oftentimes, not omitting that in Mark 13 :13, letting their keen edge search us through and through. May our teaching never weaken the sharpness of such portions by giving them a dispensational explanation merely. I have long found saints avoiding its edge by saying it "does not apply to us." It is to be feared we have " dispensationalized" away a great many moral teachings of the Word, both for ourselves and the saints of other ages- truths whose moral application know no dispensation. W. B.

A correspondent who deplores the increasing habit of much story-telling in popular preaching, thinks a warning should be sounded as to this, that young Christians may not trust in emotions but in Christ; not in stories, but in the gospel of God. He says:

"If the emotions are stirred by fleshly means, what is gained but an unreal aspect of things ? Making people cry one moment and laugh the next may be done without any exercise of the Holy Spirit as to sin. To make people cry is far from causing them to repent. The human heart may be moved by sentiment without submission to the gospel; and moving the emotions seldom results in permanent peace or true happiness."

In general it may be said that the more God and His word are relied upon, the more will results be stable and manifest as the work of God in man's conversion. Conversely, we have seen great "revivals" and evangelistic " campaigns," where the human means employed were so conspicuous that it was difficult to perceive if God had wrought in any of the many conversions claimed.

In his last letter to his beloved son in the faith, Timothy, the aged apostle Paul urges upon him the need of faith and courage, in view of that departure from the truth which the Holy Spirit had predicted would come. Briefly relating what his own life in the ministry of Christ had been (2 Tim. 3 :10, 11), he reminds Timothy of the Old Testament Scriptures he had known from childhood, and of the new revelations he had learned from the apostle himself (which we now have in the New Testament), putting him thus in possession of the body of truth which makes one "wise unto salvation." The apostle then charges Timothy to Preach the Word !

This is what he himself had done everywhere, as all his epistles bear witness. His preaching had not been "with enticing words of man's wisdom, but in demonstration of the Spirit and of power." To the cultured and gifted Corinthians he could write, "I came to you, not with excellency of speech or of man's wisdom, declaring to you the testimony of God." but he preached "Jesus Christ, and Him crucified! " and this he had done, that their faith " should not stand in the wisdom of man, but in the power of God ! "

As an example of the power of God's word, it is related of Cesar Malan, the well-known evangelist of a century ago, that in a long stage-coach journey a mixed company were thus thrown together in close contact. As Malan was refreshing his spirit by reading the Scriptures, an infidel companion remarked that he wondered at an intelligent fellow-traveler reading this book, fit only for superstitious people, or old women and children. Malan answered the sally by reading aloud a suited passage of Scripture. The infidel restored by asking if he had no better answer than reading from that antiquated book. Malan turned to another Scripture which he again read as his answer. " Did I not tell you," said the vexed infidel, "that I don't believe a word of that–book?" "Whether you believe it or not, this is what it says; " and Malan read other suited passages, of which the adversary took no further apparent notice.

A colonel, a fellow-traveler and friend of Malan, on alighting from the stage-coach said to him privately :''Much as I love and respect you, dear Malan, it seems to me you were not quite fair to your adversary in only reading Scriptures to him in answer to his arguments."
"Colonel," was Malan's ready answer; "what is that you carry at your side?"-" My sword."

"If you faced an enemy in battle would you argue with him that this blade is a weapon ? "-"No, I'd plunge it into him."

"Well, Colonel, this is just what I was doing."

Some years after, Mons. Malan was accosted by a stranger who asked, "Pardon me, sir:do you remember me"?-" I do not seem to recall you to mind."

"Do you remember traveling on the way to Lyons in a stage-coach with an infidel who objected to your reading the Holy Bible to him?"-"Yes, yes, perfectly."

"Well, I am the man; and I wish to tell you that it led me to read the Holy Bible myself, and to find Jesus as my blessed Saviour! "

A poor, deluded sinner brought to Jesus by reading the Scriptures,-what a joy !

Preach the Word.

(Concluded from page 216)

But the apostle goes still deeper into Israel's history to prove God's sovereignty. In verse 18 we read, "Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth." The first clause, which speaks of mercy, is a quotation from Ex. 33 :19. The reader will do well to read chaps. 19, 20, 32 and 33 of Exodus in connection with this subject. From these chapters it will be seen that Israel undertakes to have the promises on condition of obeying all that God would command, but before Moses came down from the mount, the golden calf was made and acclaimed as Israel's God; and thus Israel lost all title to every promise made on condition of obedience.

Now, had God merely acted in justice, they would have been destroyed or cast off there and then; but, acting in His sovereign grace and on Moses' intercession, God declares that He would have mercy on whom He pleased, in order that He might not cut them off. This explains the first clause of the verse.

As to the other clause, "Whom He will He hardeneth," the apostle takes the judgments on Pharaoh to illustrate this most solemn principle. What does God mean by this word " hardeneth ?" It is impossible that God can make, or tempt, a person to be wicked ; James i :13-16 is clear proof as to this; but He may "harden," that is, give up the sinner judicially to blindness, to his own will and lust, or to Satan's power. All this is clearly shown in Pharaoh's case, being an enemy of God and of His people-treating God's people in a barbarous, yea, in a devilish way-cruelly murdering the newborn babes of the mothers in Israel. And he not only defied man, but Jehovah Himself. "Who is Jehovah," he says, "that I should obey Him ? I know not Jehovah ; neither will I let Israel go" (Ex. 5:i, 2). Well, says Jehovah, thou shalt know, and all the earth too ; and Jehovah hardens Pharaoh's heart that he may be an example of God's judgments to those that defy His power.

Now notice the 22nd verse of Romans 9. It is not said God fitted the vessels of wrath for destruction, but that He " endured with much long sufferings the vessels of wrath;" the vessels which, by Satan's help, fitted themselves for destruction; while the 23rd verse emphatically claims that the vessels of mercy were prepared by God for glory-thus proving that whatever there is of good in man must come from God, as the evil is already in us. God's sovereignty, then, consists in His having mercy on whom He will, and leaving the rest to their own will. As to this latter principle, see Rom. i:18-32. I would especially call attention to vers. 24, 25, and 28 :"God gave them up." See also 2 Thess. 2:7-12 as to this judicial giving over by God. Reader, if you are an unbeliever, what a solemn thought it should be for you!

We have seen that if man is left to his so-called free-will, he will not have Christ. And now, when God commands "all men everywhere to repent," men will not believe what God says, nor repent. Therefore, if God leaves the matter to man's choice, none would be saved; for the natural man is so occupied with the things of this life-with commerce, with family affairs, with pleasures, etc., that there is no ear for God, and thus His gracious invitation is slighted (Luke 14 :16-24).

Some even go further, and show positive hatred toward God, or deny what they cannot see. What a solemn, yea, terrible condition all this shows! But, God be praised, He claims the prerogative of sovereign mercy, and in various ways compels some to take a low place, to see and confess their sins, their ruin, their need, and thus compels them to come. Therefore he who is saved cannot say it was because he was better than others. On the other hand, he who is condemned must acknowledge that he receives nothing more than the just recompense of his sins.

The reader will do well to note that when Scripture speaks of election, it is not only a question of our salvation, but that God had a certain purpose in view in calling us:" For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He (Christ) might be the first-born among many brethren " (Rom. 8 :28-30). How wonderful ! Out of this world which murdered His beloved Son, God has predestinated those whom He calls and justifies to be " conformed to the image of His Son." Thus the believer is not only saved from coming judgment, but is predestined to be with and like our blessed Lord! God has charged Himself with our salvation and glory in order that His Son should have with Himself in the glory, for all eternity, those who should be fit companions for Him-made so by the sovereign power and grace of God. (See Eph. i:10, 2:)

Puny man is only occupied with himself, but God is occupied with His Son, and if He takes up sinful man, it is in connection with, and for the glory of His Son, who glorified Him here below. God's character, His moral government, His truth, yea, everything that pertains to God in connection with man, has been wholly falsified in the thoughts and ways of man; but Jesus vindicated, yea, glorified God about it all (see John 17; Phil. 2 :5-11).

But, says the unbeliever, "Why doth God yet find fault? for who hath resisted His will ?" (Rom. 9 :19). You see the apostle states this human objection, well knowing it would be made. What is his answer ? He simply puts God in His place and man in his:" Nay but, O man, who art thou that repliest against God ? " God, according to His sovereign will, can do as He pleases, as a potter can make of the same lump any vessel he likes. So can God make vessels to honor or dishonor. But, mark it well, the apostle does not say God has done so; and we have already shown that it is vessels for glory, which God fits; while the vessels to dishonor fit themselves to this. This is the way God answers any who enters into controversy with Him about His right and power. He will not reason with any as to it. Man has no right to judge God; it is God who will judge man. But thanks be to God, before He will judge He has the gospel of His grace freely proclaimed unto all :" That through this Man (Jesus) is preached unto you the forgiveness of sins:and by Him all that believe are justified from all things " (Acts 13:38, 39).

Alas, in spite of this gracious way of acting on God's part, only "as many as were ordained to eternal life believed " (ver. 48).

Now can any blame God if, in spite of all this, men will not receive the offer of grace ? God requires nothing from man. It is " without money and without price " that God offers salvation. He desires to gain man's confidence, in order that He may tell him of his ruin, and of His love, of His power and willingness to save. But instead, man listens to God's enemy, who says that God hates him, and that in the face of what Jesus Himself has said, "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (Jno. 3 :16). And since that foulest deed of man in crucifying the holy Son of God between two thieves, He has sent His ambassadors to proclaim:" Now then we are ambassadors for Christ, as though GOD did beseech you by us:we pray you in Christ's stead, be ye reconciled to God " (2 Cor. 5:20). Mark, not God reconciled to us, but we reconciled to God. Oh, what grace! God taking the place of a beseecher, praying us to be reconciled to Him! And yet in spite of it all man is rejecting !

Again I ask, Is God to blame ? And let none say that Paul meant the elect, for he positively says in i Tim. 2 :4 that God our Saviour's will is "to have all men to be saved," just as Jesus says in John 3:16. Yes, Paul preached this word of loving invitation to all alike; he positively declared that "a/! who believe are justified; " thus there is absolutely nothing to hinder a truly anxious soul from getting peace with God, though a ruined sinner.

God never puts election before unsaved souls. To such, He says, "Whosoever will, let him take the water of life freely" (Rev. 22:17). The sinner's responsibility lies in this :Will he, or will he not, take what God so freely offers ? God knows we have no strength:that we are unable to perform that which He requires, if He would put us under the responsibility of earning salvation. But no; God says, Just listen to Me, believe Me-for He knows that it would break the spell that Satan, sin and the world hold over man. It is the merest folly, the folly of indifference, to say, " If I am one of the elect I shall be saved," while Christ beseeches, saying, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Matt, ii:28).

True it is that " man's extremity is God's opportunity."

But I close. I have not written in order to prove election, for there is no doctrine more plainly taught in Scripture. My desire has been to clear up a few difficulties which arise in man's mind-surely not in Scripture. If I have succeeded in this, I am thankful, and would give God the praise. H. P. Scholte.

CALENDAR FOR NOVEMBER

Daily Bible Reading,.. Nov. 1st, Dan. 4 ; 15th, Hosea 6; 30th,
Memory Work. …….. Galatians, chap. 4:17-31 [Amos 4
Good Reading.. …. C. H. M.'s Notes on Exodus, pages 95

Many young believers have difficulties as to the meaning and application of certain passages of Scripture, which I desire to consider with them.

Let me first recall a very simple principle, mentioned in the writings of a beloved servant of the Lord, which was a very great help to me as a young Christian. It is this :"No one passage of Scripture can possibly contradict another." The principle is a self-evident one when we bear in mind that all Scripture is divinely inspired.

Further, it cannot be too clearly laid down and insisted upon that the believer's acceptance before God, or his eternal security, as it is often put, depends entirely upon the work of Christ. God brought Israel out of Egypt, but it was that He might bring them in to Canaan. Rehearsing Jehovah's ways with His people, Moses says :

"And He brought us out from thence (Egypt) that He might bring us in, to give us the land which He sware unto our fathers " (Deut. 6 :23).

It is deeply interesting to notice that when Israel pitched in the plains of Moab by Jericho, that is to say, when they were just about to enter their promised inheritance, and Satan, through Balak, would bar the way to their entering, Balaam is made to testify that "God is not a man that He should lie, neither the son of man that He should repent. Hath He said, and shall He not do it ? or hath He spoken, and shall He not make it good ? " (Num. 23 :19). Jehovah had to say to His people many times that they were a "stiff-necked" people, but He will not allow the enemy to curse them or bar their entrance into Canaan. On the contrary, He makes Balaam, the enemy's agent, to say, " He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel " (Num. 23 :21). Marvelous grace! Nothing in their conduct could alter God's purpose toward them. He had brought them out; He would bring them in.

The believer has been brought out from a bondage greater than that of Egypt. He has been delivered from the authority of darkness and translated into the kingdom of God's dear Son (Col. i :13). He has seen all his sins borne by Jesus on the cross, and He has also seen God raising Him from among the dead as the witness and pledge of His acceptance of and satisfaction with the work there accomplished. The result is that the question of sin has been settled for the believer, who now stands accepted before God in all the blessed value and efficacy of that perfect work-according to God's estimate of its value.

We are apt to stop here, but God's purpose in taking us up in His grace is to conform us to the image of His Son :

" For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified" (Rom. 8 :29, 30).

We have no difficulty in seeing that we have been " called " and " justified," but it may be asked, How can we be said to be "glorified," seeing we are still down here ? It is true that it is not yet an accomplished fact, but when it is seen that it is the purpose of God which is in question, faith knows it is as good as done. I cannot urge the young believer too earnestly to study this part of God's book; the result will be of the greatest blessing and comfort to their souls.

" Things future nor things that are now,
Nor all things below nor above,
Can make Him His purpose forego,
Or sever our souls from His love."

Let us turn now to those scriptures I referred to at the beginning:

1. "He that shall endure to the end, the same shall be saved" (Matt. 24 :13).

This passage evidently refers to Israel's time of tribulation yet to come. At the close of the previous chapter, the Lord had left the temple, which then became an empty house, and has remained so ever since. In this 24th chapter the Lord tells His disciples of the terrible time of trial which will come upon the nation of Israel because of its rejection of Him. In this coming period of greatest trial iniquity shall abound, and the love of many wax cold; but those who shall look up to, and count upon Jehovah, shall be preserved through it-they shall not deny Him-how otherwise could they endure the fiery trial?

Referring to this period, Jeremiah says, "Alas! for that day is great, so that none is like it; it is even the time of Jacob's trouble; but he shall be saved out of it ".(Jer. 30 :7). The present period of grace is over then ; and the time of Jacob's trouble is in view.

I would ask the reader's attention to ver. 15 of Matt. 24 :"When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place, then let them which be in Judea flee," etc. Now it is certain that this abomination, causing desolation (that is, the image of the Beast set up in the holy place), is yet future. Jerusalem was taken by the Romans and the temple destroyed only forty years after our Lord had spoken these words; and Israel was broken and set aside for their rejection of Christ, to this day. The proclamation of God's grace has been to the Gentiles since, and is still going out. But after the Church is taken home, God will resume His dealings with Israel, and the events of Matt. 24 will then take place. The disciples to whom our Lord was speaking, are looked at as part of the same people who will be true to Him in that day. Hence He says, " When ye, therefore, shall see," etc. The present period (the Church period) does not come into view in the prophecy of this chapter, and the words of ver. 13 therefore do not really apply to the believer of this day.

2. "If ye keep in memory what I preached unto you, unless ye have believed in vain " (i Cor. 15 :2).

It may be asked, Can a true Christian believe in vain ? Well, what is the special point of this chapter? The chapter itself furnishes the answer:" Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead ?" (ver. 12). How serious this was is seen from the following verse:" But if there be no resurrection of the dead then is Christ not risen." An appalling result indeed !

Further, "And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God, because we have testified of God that He raised up Christ:whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised:and if Christ be not raised, your faith is vain ; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished" (vers. 14-18).

The gospel which the Corinthians had "received," and by which they had been "saved," was that " Christ died for our sins . . . and rose again according to the Scriptures" (vers. 3, 4).

If there were no resurrection of the dead, if Christ were not raised, what did their belief avail them? Nothing. They had believed "in vain," or to no purpose. But the apostle emphatically says:"But now is Christ risen from the dead " (ver. 20). That being the case, no one who receives the gospel can possibly believe in vain.

3. "If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel" (Col. i:23).

In this epistle the Christian is viewed as having a " hope laid up for him in heaven." Now it is one thing to be viewed as in Christ before God, and thus in complete acceptance before Him, but quite another thing to be viewed as crossing the wilderness-what the world has become to the Christian. It is in this time of testing that the true and the false are manifested. It is here that the " Ifs" come in. The wilderness tests everyone, but the Christian is cast upon a faithful God, and is kept:

"And we to the end shall endure,
As sure as the earnest is given;
More happy, but not more secure,
The spirits departed to heaven."

"I give unto my sheep eternal life, and they shall never perish, neither shall any man (any one, not even the devil) pluck them out of my hand " (John 10 :28). " He that heareth my word and believeth on Him that sent Me hath everlasting life, and shall not come into condemnation (judgment), but is passed from death unto life" (John 5 :24). There is no "if" in these scriptures. If some passage seems to cast a doubt upon our final security, we may conclude that the difficulty arises from our lack of understanding. Let me again emphasize that no scripture can possibly contradict another.

4. "If we hold the beginning of our confidence steadfast unto the end" (Heb. 3 :14).

Remember that the epistle to the Hebrews was written to Jews who had professed to accept Christ. They had been brought up in Judaism, which had been set up of God, and had thus a great hold on their hearts. But the whole system came to an end when Christ (in whom all the types of the Old Testament were fulfilled) arose from among the dead, and was received into glory. The nation, too, as God's acknowledged people, was set aside when they put Christ on the cross. To go back to Judaism, then, was to reject the completed sacrifice of Christ, by which atonement for sin was made, once and forever, and never needs to be repeated. Under Judaism sacrifices were offered year by year continually-which could never take away sins, as they were but types of the true Sacrifice made once for all.

It may be asked, What is meant by "The beginning of our confidence ? " We answer, It is Christ and His atoning work on the cross. Not to hold that fast was sad proof that there never was real faith in that soul. No true believer could give it up.

5. "Let us therefore fear . . . Let us labor therefore" (Heb. 4:i, ")

In this chapter the believer is viewed as going on to the rest of God, which is yet to come. Will he arrive there ? Undoubtedly, if he be a true believer; for it is said inverse 3, "We which have believed do enter into rest;" that is, the believer shall enter .into that rest of God-not those who draw back through unbelief. Verse 6 says that "some must enter therein." Who are these? Clearly those who believe-who continue in the faith. The true believer profits by the warnings of God's Word ; the mere professor falls by the way.

6. "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God and the powers of the world to come, if they shall fall away, to renew them again to repentance" (Heb. 6 :4-6).

I would call attention to what the Spirit of God says, in verse 9 :" But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." Thus it is clear that the privileges spoken of in vers. 4-6 might not accompany salvation. And, to "fall away'," in Hebrews, is not the same thing as a child of God falling into sin. For the latter (sad though it be) there is provision. " If any man sin, we have an advocate with the Father, Jesus Christ, the righteous" (i John 2 :i). The advocacy of Christ leads the soul to confession and restoration of communion interrupted by the sin. But "falling away," in Hebrews, is apostasy-a definite giving up of the whole profession of Christ; for such there is no recovery. In such a case it would show that there never was any real faith present.

7. "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries" (Heb. 10 :26, 27).

Under the Mosaic law there was no provision whatever for wilful sins; the guilty person was to be stoned. Here, sinning wilfully is connected with treading under foot the Son of God, and counting the blood of the covenant wherewith he was sanctified an unholy (or common) thing. It may here be explained that sanctification by blood, in Hebrews, is outward-not the same thing as the sanctification of the Spirit, spoken of in i Pet. i :2. No true believer can ever be regarded by God as an adversary.

The key to this passage, and to the epistle, we might say, is in vers. 38, 39 of this chapter:"Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe, to the saving of the soul."

Here we have two classes :those who draw back to perdition and those who continue in the faith, to the saving of the soul. Let this distinction be apprehended, and the admittedly difficult passages in this most instructive epistle cease to create difficulty."

"Jesus our Lord, … who was delivered for our offences, and was raised again for our justification"-Rom. 4:25.

O Saviour, Lord, well may our heart rejoice,
As on Thy living face our eyes do rest,
That death to us for ever more is past,
And in Thyself, within the vail, we're blest.

Upon Thy Father's throne above, Thou art
To all the Universe this witness made,
That sin's tremendous guilt shall ne'er be charged
To their account whose load on Thee was laid.

Sweet message this to hearts with fear distressed !
In heaven alone such truth could e'er be born,
Revealing grace divine to sinners great-
E'en those who once Thy head did crown with thorn !

For all mankind Thou hast the ransom paid
With Thy most precious blood upon the tree.
And now the Spirit urgently doth plead
That sinners, one and all, believe in Thee.

O blessed Lord, in God's own word we see
Thou art the proof most sweet that sin is gone !
Like Thee, through grace, we now do long to be,
And wait to sit with Thee upon Thy throne.

Blest prospect this-immortal joys to share
With Thee who once earth's lowly pathway trod,
That Thou mightest lead and bring unto Thy home
Those who by nature were so far from God.

Js. Fs.

" When Thou saidst, Seek ye my face; my heart said unto Thee, Thy face, Lord, will I seek " (Ps. 27 :8).

"In prayer I need not only to feel the need of what I ask, but to realize the presence of Him to whom I speak. The power of prayer is gone if I lose the sense of seeing Him by faith. Prayer is not only asking right things, but having the sense of the Person to whom I present my petition. If I have not that, the sense of being heard is gone, together with the realization of His love and power."

FRAGMENT

After traveling over the distance of 11,000 Xx miles, from the eastern extremity of the earth to the western extremity thereof, I found myself in the heart of your great metropolis. Two years had elapsed ; and the same foreign sojourner, who at that time was "without Christ," and knew nothing of the "glad tidings " from heaven, is now standing up amidst the happy sons and daughters of this blessed land to speak of Him who is so near and so precious to us.

The meek, the pure, and lowly Saviour was not acceptable to me. My sin was too great; I could not trust Him, who thus kindly invited all the sinners of this world. But the Lord pitied me. He invited me to come to Him by day and by night.

With eagerness I got hold of many books written by infidel writers against the sacred Bible and against Christianity, and perused them with certain relish. I joined also a society in London, which met every alternate Sunday evening, with the object, as it was called, of spending the dull Sunday evenings in a lively and more profitable way.

All this, I feel sure, was the work of devils, but like the work of devils, it was soon destroyed by the power of Christ, who is superior to all in love as well as in strength.

After a time there arose a curiosity in me to know by my own effort and enquiry what kind of a book this Bible, against which I had read and heard so much, could really be. I read first the four Gospels, chapter by chapter, and day by day. That which was a mere curiosity at first, now gave place to a real interest and an increasing desire to learn more and more. I proceeded then to the several Epistles, and went on and on with a humble spirit to be taught the truth and nothing but the truth. The whole of the New Testament was thus read through in a short space of time. Then I began with the Old Testament; but it was not necessary to finish the whole of it before God opened my eyes to the solemn truth :" Look unto Me, and be ye saved, all the ends of the earth." I looked up unto Jesus, and in Jesus I have found my personal Saviour. I thanked God, and rejoiced " with joy unspeakable and full of glory."

In Christ Jesus I have discovered the true Son of God, who came down upon the earth to live even as "Man of sorrows and acquainted with grief," and to die a death of shame, in order to restore lost sinners to His and our Father. Verily, " He was wounded for our transgressions, He was bruised for our iniquities." Oh, what shall we do to thank Him for this wonderful work of self-sacrifice and love!

My conversion, as I think is the case with many, was a slow and gradual process. When I went for the third time to hear the earnest appeals of Mr. M., and when he said to us-the numerous undergraduates assembled before him at Cambridge- " Who among you will stand up for Jesus ? " I, or rather Christ, raised my right hand, and I exclaimed, "I will!" Oh, it was a heart-thrilling moment-the final moment of decision-the beginning of a new existence !

When I came back to my rooms, the first thing I did, after thanking God, was to put down the following words in my diary:"Until this day I was dead; this day I was born again; from henceforth I shall be ready to fight any battle under Christ's banner against Satan and all his hosts."

CALENDAR FOR SEPTEMBER

Daily Bible Reading…….Sept. 1st, Jer. 48; 15th, Ezek, 5;
Memory Work… Galatians, chap. 3:15-29.. [30th, Ezek. 20
Good Reading.. C. H. M.'s Notes on Genesis, pages 243 to end.

With our daily quiet plodding, we have come nearly to the close of Jeremiah with the beginning of this month, and will next take up what may be called a postscript, Lamentations, and by the close of the month we hope to be well on into Ezekiel. Did you find some of the chapters in Jeremiah a little hard to read ? Was the almost uniform sadness of the prophet painful? But did you notice the wonderful oasis in the midst of the "valley of Baca?" I have a little proposal to make regarding our reading:As we read let us make note of specially interesting or beautiful verses and chapters. I shall be glad to get a line on the past month's reading. You might begin with the August Reading, say the book of Jeremiah, and mention some of the salient features which struck you; about 150 words, or half a page is all we can spare, but I hope a number will take hold of this, and send in notes promptly. Then follow up each month in the same way.

We are now fairly launched in the doctrinal portion of Galatians. No wonder the book was such a favorite with the great Reformer, Martin Luther. May its delivering truths be better known. Of course for September we will review the first half of the chapter along with our month's work of the 2nd half.

And we are to finish Genesis this month! How quickly the time has passed, and how easy it has been
to devote a few minutes daily to this. Aren't you glad you began ? And how pleasant it will be to place the book on your shelf, toward the close of September, and say, " There, I have actually read that book through." Of course we will all be eager to start with Exodus in October. But above all may we be careful to mingle prayer and faith with our reading, and receive special profit from it.

Correspondence

We have many interesting things in our correspondence this time, and I am very glad to get so many letters from so many different and distant places. Quite a few are sending in their names as going on steadily with the good reading and other work; and just here I would like to repeat the request for more readers, and suggest again that you who are reading these lines, will try to enlist at least one in this " Calendar work."

Let us now look at some of our letters.

First I must give you extracts of a most interesting communication. It is a neatly type-written report, entitled " First Meeting regarding Young Peoples' Department, held at –'s home, 29 V– Ave, D–.

Sang hymns 118 and 124:Mr. A. S. prayed.
Suggestion was made that notes be taken at the meetings for purpose of keeping a record, and as one said:" There are several reasons why this be done, we can kind of keep tab on one another, as the saying is, not that we are going to make that a very great object in the meeting, but I believe that in learning our verse, reading our chapter and reading other books that we will have something to look back to that will be very pleasant."

Present at Meeting :(25 names given).

Schedule:Verse a day in Galatians by memory. July 23rd., 8th chapter of Jeremiah. Reading in C. H. M.'s Notes on Genesis, Page 174 to be finished by July 31st.

Those at present reading chapter a day in Jeremiah are (10 names given); rest promising to do so.

Those who have commenced note book:(6 names).

Suggestions made as follows:

"If question comes in mind, after reading daily chapter in Jeremiah, put the verse down, and at meeting the verse can be taken up and talked over, and at the close of meeting letter can be sent to Brother R. for a little help on that question."

Following already memorizing vers. in Gal.:(5 names).

G. F., when asked as to how he studied verses, stated that he studied a verse at a time; first learning one verse a day and then increasing to two or three, studying from a small pocket Testament he had, sometimes on a street car, at noon, etc.

It was suggested that writing a verse down in the morning and carrying it with you to work, etc., and then, whenever one gets a chance, to study it, is very helpful. Then a nice thing at night to start from beginning, and repeat the verses learned right up to the one for that day.

Portions of July " Help and Food " were read to give us ideas as to studying verses, and reading slowly and carefully, etc. It was suggested that special attention be given to observe carefully last half of 2nd chapter of Galatians, as we study it, as "it is the very title-deeds of faith." Received thought from Mr. R. that " the first line of daily verse be set down in our note-books, like index to hymn book, as this helps to fix the order of verses in our minds."

Following have already commenced reading C. H. M. on Genesis:(Six names given).

Rest of our class promising to start reading Notes. A few pages were then read from C. H. M.'s Notes on Genesis.

Our attention was called to fact that "even five minutes a day devoted to memorizing would make thirty hours a year, in which we could learn so much," and then our attention was further called to the part in "Help and Food" which said, "Who then are going to be five minute men and women ?"
2 Tim. 1:15; 2 Tim. 3:16,17 read. As we memorize verses we are furnishing ourselves for the future; we are furnishing ourselves with material thoroughly, to meet whatever comes up.

Ps. 37:5 :-"Commit thy way unto the Lord, and He will bring it to pass."

The following is a portion of a talk given by G. F.:

" We need some kind of a system with these meetings, but the great danger lies in making it mechanical, and that is one of the saddest things.

Some few years ago in our class Mr. C. took up a lesson I will never forget, in Rev., 2nd chapter, and it was very searching to me at that time and it has been to me ever since then, and I believe it is something each one of us ought to apply to our own hearts. We might read it, just a few verses, Rev. 2:1-3. We read that over, and think it was a wonderful church at Ephesus, but read the next verse (4th). Now I believe that is something that is lacking, and we don't get back to the foot of the Cross; and in the five years I have been saved I realize I have slipped back many a time, and I know it is the condition of each heart, for "As face answereth to face in water, so the heart of man to man." We all need to get back to that first love we had for the Lord Jesus Christ.

How sweet it was when He said, "Thy sins which are many are all forgiven;" and now when we go back and acknowledge all to Him, when our path has been a wrong path, and confess it to the Lord, we have been brought to a fresh communion with Himself. How it does refresh our hearts!

We read in Lam. 3:19,20. The Lord looks back at what He went through to redeem us, and indeed it was a load we cannot fathom. He remembers it continually -how often do we remember ?

I think that is the first thing we must remember if we go on. If we realize it the Word will come to our hearts in a fullness it never came to us before, and the learning of verses will not be an idle task-to get verses in mind so that we will not forget them-there will be a joy in them. We don't want to depart from system-we want to bring something into the system so that it will not be mechanical.

Teachings are all right. These things of the Ephesian Church are all right. They were passing through persecution, and had faith, and "for My Name's sake have labored"-What was all that? Nothing, unless they had love, and no matter how far we get in learning the letter of scripture written by these men of God, as led of Spirit, still it is not made good in our hearts, unless our hearts are right with the Lord. It is not something gotten in company or in a mass meeting It is something gotten individually-it must be between ourselves and the Lord. Before we start studying any, let this come about. Bring our hearts before the Lord, and spread it before Him and confess it-bring all to Him-come back to our first love."

And we all agreed with what one said-"Surely everyone here can say Amen to what has been said." Let those thoughts so fill our hearts that we will simply want to know more of Himself.

In reply to inquiry made by one of our sisters as to what study should be taken up, this suggestion is made -"Why not take up for study among the Young People just the study being taken up in our Thursday night Bible reading, and each one of us come together on Thursday nights with thoughts on that particular lesson. For if we have meetings only once a month interest is sure to wane, as some will not be able to get out each time, possibly, and lose trend of meetings, and so lose interest. The young people should keep closely together and have meetings oftener than once a month-why not do this by linking it with Thursday night meetings ? Let all the young people be there. If questions are asked and discussions made on them in meeting, then later a list can be made to forward to Brother R., who will give us possibly the benefit of his thoughts.

So let each one of us come to the Thursday night meetings with the lesson thoroughly studied, and thus we will get more out of the meeting. Then each week we can find out who are reading their chapter in the Word each day, with class, how many reading C. H. M.'s Notes on Genesis and how many learning their verse in Galatians. We have a responsibility to one another."

We have given a good deal of space to this report because it is full of helpful hints and suggestions, especially that of our dear brother about "first love."

"Received the July number 'Help and Food' this evening, and in accordance with your proposal am sending my name for the list of those who are reading with you. I have read 100 and some pages in C. H. M-and am 'keeping step' in the daily Bible Reading. The memorizing of the 2nd chapter of Galatians is a little harder than the first was . . . We young people here in P– have welcomed indeed the Y. B. D., and are praying that through the Lord's grace it will be a blessing to many. We especially want our younger girls of 16 or so interested. I myself look back with regret to the time I have wasted reading things that did me no good. M. E. McT."

Notice this is from a young person.

It is with some hesitation that I insert the next letter; but I believe the prayerful consideration of the question raised will be helpful to many. I thought of giving you my judgment, but have decided to wait and let you say what you believe is the truth. The letter is in a kindly spirit, and we need not be afraid of controversy creeping in.

"One of your correspondents describes their meetings, etc., and farther along speaks of other plans for Bible work which leave things a little more informal with opportunity for ' girls' to ask questions.

" It is this last that is prominently on my mind, 1:e., 'Girls to ask questions,' and presumably in these meetings. Now 'girls' may be classed with women. If this is correct I should be pleased to know how this can be reconciled with 1 Cor. 14:34, 35 and 1 Tim. 2:11.

"As this is a matter that has exercised my own self and others, I should like the answer to appear in Help and Food;' but of course use your own judgment. I am not looking for trouble or even a controversy."

Here is a nice card from a middle western city:"This is just a card to let you know that C., R. and I are up with the work of Y. B. D. We wanted to be amongst the first 25 to enroll . . . But we have profited and enjoyed the work, and that is what counts. It lends interest to think of many of our brethren, whom we do not know now, but will by and by doing the same studying and reading as we. May the Lord add His richest blessing. G. B."

" Please put me on your list of those who are reading C. H. M.'s Notes on Genesis. His writings are so very clear and simple and I am enjoying them very much. What mines of spiritual wealth there are in God's Word for those who search earnestly and prayerfully! I regret that I have not spent more time in study.

I am keeping up with the chapter reading and memory work also.

The Y. B. D., I feel sure, will be a great help and blessing to all who are interested.

Yours in Christ, B. L. G."

A number write in quite the same strain, and I am expecting to publish a list of initials in Oct. issue. So be sure to send your names along.

Here is a hint:"Help and Food has just arrived, and I wanted to let you know how much I enjoy Y. B. D. … I had been reading C. H. M.'s Notes, and was in Leviticus, but thought it would be nice to start again in Genesis with other young people. I have enjoyed the teaching so much; it is so practical for these times. We are almost alone here, but can enjoy the Lord's things. I miss very much the fellowship of the Lord's people, especially the young. I think therefore Y. B. D. is especially fine for isolated ones. I. S."

A Practical Lesson in Loyalty

We are staying down at the seashore quite near a Roman Catholic Church, and one cannot but observe the loyalty of the cottagers, many of whom evidently belong to that denomination.

At church-time, week-days as well as on Lord's Days, they flock to the services. Every evening large numbers go there evidently to " say their prayers." As they enter the door hats are removed by the men, and heads covered by the women. Even as they pass the door men will raise or touch their hats as a mark of reverence.

Now it will be said, and rightly, that very much of this is superstition. But many are sincere, and some, we hope, pierce through the crust of formalism and touch the hem of the Lord's garment. But it is of the intense loyalty I would speak. With our far greater light, the knowledge of sins forgiven, and acquaintance with our blessed Lord, do we show us much loyalty as do these of whom we speak?

First, they are away from home enjoying the surf-bathing and the relaxation of cottage life. At such times persons are apt to become a little careless-the Bible is neglected, prayer hurried through, and " the loins of the mind " ungirded. It was the privilege of a few of us to have one little "morning meeting," and to break the bread in remembrance of our Lord. Let us seek to do this wherever we may be, if the " two or three" are present.

Then about reverence. We have no holy building, but is not the Lord's presence our Sanctuary, and what could be more sacred? Shall we not seek to have that " reverence and godly fear " which give the honor to Him to whom it is due ? And shall we not learn to be more constant in prayer ? to have our set times for intercourse with our God and Father ?

May He lead us on in these things, that we may grow in grace, and be those who are marked as true-hearted, devoted to our blessed Lord.

N. B.-Don't forget the "Want List" in our August number. I am hoping to have this department not
only for young people, but largely by them. It will be most helpful to hear what you have to say about some of the subjects. To make sure that you remember them, here they are again:short papers, about 150 words, on

1. The Trained Nurse.

2. Office work-stenographer, etc.

3. The School-teacher.

4. The Factory, and men's work generally.

5. In Government Employ.

6. The High School; its value, opportunities, helps, dangers, etc.

Now please get busy, for we want some of these for next month's number.

The Hundred per cent Christian

Some years ago a prominent person who had been named for office declared that he would be "a hundred per cent Candidate." The meaning was obvious. He would make his candidacy the one absorbing object, devoting to it all his energy, time and mental powers. And it might be said that was the proper way of looking at it. " Whatsoever thy hand findeth to do, do it with thy might."

But leaving things political to those who follow them, let us talk a little about something of far higher and infinitely greater importance than any earthly thing-We may call it in a general way Christianity, and ask ourselves, "Are we 100% Christians?"

In one sense yes; every true believer in the Lord Jesus Christ is altogether saved. He is born of God (he couldn't be partially born); completely justified, has peace with God, and eternal life. In short, he is as completely a child of God as if he were already in heaven.

But we can look at it in a practical way, as to the state of our heart, and our daily life. Not to encourage self-occupation, which is an unhealthy thing, we can and should ask ourselves, Is our daily life 100% for the Lord ? If not about what per cent would express it?- 90? 75? 60? 50?-"half and half." Or would some less number set the value upon what may once have been ardent in faith and love?
Well, let us be honest with ourselves, and if we are compelled to own to a low ebb, let us take fast hold of the Lord afresh, and count upon His restoring grace; thus pressing on toward the goal.

It does not seem amiss to speak to the readers of help and food on a subject of supreme importance-the care and instruction of the young in the word of God. Humanly speaking, the young are the hope of the future testimony of the Church of God, should the Lord tarry.

The first and chief care rests upon the Christian parents to bring up their children in the nurture and admonition of the Lord. But even where this is done-as is sadly not always the case-the instruction of the home is effectually supplemented by a properly established and conducted Sunday-school; and none appreciate this more than godly, earnest parents.

Apart however from the families of Christians, are the multitudes who care neither for their own nor the salvation of their children. Here is the great field for gospel work. Whether in heathen lands, or country districts, or the crowded cities of our own land, the cry of multitudes of children is, " Come and help us." There can be no question that for these the Sunday-school is absolutely necessary. Shall the children of God be indifferent to this need?

In connection with this work, it is of the first importance that children should be furnished with properly selected lessons from Scripture. Certain features of these lessons may be named. As the Word of God is inspired, not only in its truths, but in the form in which that truth is presented, it seems clear that the Scriptures should be studied consecutively, and not piecemeal. This applies specially to the great fundamental portions of the New Testament- the four Gospels and the Epistles. These present, in brief, the Person of the Lord Jesus Christ and the effect of His salvation.

It has been thought well therefore to make these two features the center round which all other lessons are grouped. Thus in a course upon the whole Bible, covering eight years, one half of a Gospel would be given each year, say, four months' lessons. A like period would be devoted to some of the Epistles-chapter by chapter in both cases. This would be followed by lessons from the historical books of the Old Testament, sufficiently representative to give a fair outline of the book from which they were taken. The remainder of the year would be occupied with briefer outlines of doctrinal subjects, or a series upon the great outstanding features of prophetic teaching. Each year would thus furnish an "outline of sound words" covering the salient truths of our precious heritage-the Bible-and the entire course of eight years supplying instruction in the greater part of the entire Scriptures.

The following proposed schedule for 1920 is submitted for the prayerful consideration of all interested in Sunday-school work. It is hoped to have a weekly study of them in the Sunday-school Visitor, issued by the same publishers.

QUES. 1-In the City Mission which I have attended, the preacher spoke well on Abraham offering his son as a picture of how Christ took our place and suffered for our sins. Then he went on to say that our Lord went down into hell, took our place there, and set free a multitude of captives when He rose triumphantly from the dead on the third day. When I spoke to him of this afterwards, he said the Bible teaches it-in Eph. 4:8-10 ; Ps. 71:20 ; Matt. 12 :40 ; and many other passages.

Many in the Mission believe this. They get it apparently from a pamphlet, with a chart, by C. J. Baker, which is distributed there. I send you a copy. Will yon give a word in help and food on this subject ?

ANS.-This is an ancient heresy ; and the mistranslation of the Greek word Hades by "hell" in the English Bible perhaps gives some countenance to it. The so-called "Apostle's Creed," which is repeated in Protestant churches every Lord's day, also says, " I believe in God the Father . , . and in Jesus Christ his only Son our Lord . . . who was crucified, dead, and buried ; he descended into hell, … he ascended into heaven, . . . from whence he shall come to judge the quick and the dead," etc. But C. J. Baker knows that the Greek word Hades and the Hebrew Sheol refer not to Hell (Gehenna, in Greek), but to the place and state of the soul after death. His error is in applying to the soul passages which apply to the body. Quoting Matt. 12 :40, " For as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth," he asserts that Hades is in the center of the earth ; that the soul of our Lord went down there at death, and led out a multitude of captive souls when He arose triumphant on the third day. All this is misinterpretation of Eph. 4 :8 and 1 Pet. 3 :19, 20, as establishing his own ideas.

1. It was the Lord's body, not His soul, that went down in the earth at death. His soul and spirit went to "paradise," as He said to the repentant, believing thief:'' Verily I say unto thee, To-day shalt thou be with Me in paradise" (Luke 23 :43). Mr. Baker knowing this, and also that the apostle in 2 Cor. 12 :3, 4, identifies paradise with the third heaven, makes the extraordinary and unreasonable statement that "the location of paradise was changed to the third heaven" when our Saviour arose from the dead ; whilst prior to that it must have been in the center of the earth (!), where He descended at His death (!), and liberated a "multitude of captives."

2. As to leading out "a multitude of captives" (for which he quotes a marginal note at Eph. 4 :8), it is not what the Greek original says. The noun aixmaloosian is in the singular number, and must be rendered "captivity"-"Having ascended up on high, He (Christ) led captivity captive;" 1:e., as Heb. 2:14, 15 expresses it, "That through death, He (Christ) might destroy him that had the power of death-that is, the devil ; and deliver them who through fear of death were all their lifetime subject to bondage." The power which Satan exercised over us, which had kept us in bondage and fear, is now broken for us by Christ who died for us and is risen again. Satan, who held men captive, is now the Lord's captive, as Col. 2 :15 expresses it:" Having spoiled principalities and powers, He made a show of them openly, triumphing over them in it" (in the Cross).

3. As to 1 Pet. 3 :19, 20, it teaches no such thing as Christ having gone after His death to preach to the spirits in prison. But the passage distinctly says, "When once the long-suffering of God waited in the day of Noah, while the ark was preparing." In 2 Pet. 2:5, Noah is called "a preacher of righteousness;" by which we justly infer that it was through Noah's testimony that Christ, by the Spirit, preached, "whilst the ark was preparing," to those who, not having heeded the message, are now "spirits in prison," awaiting judgment at the great white throne.

4. Mr. Baker also entirely misapprehends the meaning of the Lord's words to Mary on the morning of His resurrection. She had come to embalm the body of Jesus ; but Jesus shows Himself to her alive. Her joy is boundless at having her Lord again, but the Lord wants her to realize He is not to be with them in the flesh as formerly. He is going back to the Father; His work here being finished. So He says to her, " Touch me not"-lay not hold on Me . . . " but go to my brethren (the first time the disciples are called "brethren," as united to Him in resurrection) and say unto them, I ascend unto my Father and your Father, and to my God and your God." There is where Mary and the disciples, and we also, henceforth are to know Him. He had already intimated this to them when He said, " Let not your heart be troubled :ye believe in God, believe also in Me . . . I go to prepare a place for you " (Jno. 14 :1, 2). The supposition that the Lord had to go up to heaven and come back here before any one could touch Him, seems rather absurd, and is disproved by the other women "taking Him by the feet" immediately after, perhaps even before this (Matt. 28 :9). Mary is a representative of the Jewish disciples who expected the Lord to establish His kingdom and reign then; they understood not that the Cross, the sufferings of Christ, must take place first, and that a new dispensation with Christ in heaven was to take place before He comes to Israel again, when He will be again bodily present.

In a large pamphlet, published last year, its author, Mr. Philip Mauro, undertakes to contradict what has been taught by men whom the Spirit of God raised up to recover most important truths, disentangling them from traditions which for centuries had hidden them from God's people, and giving them once more to enjoy what was originally given to the Church in all plainness and simplicity. We are now asked to believe that much of the truth thus recovered, and especially that relating to the kingdom of heaven, is not truth at all, but mere fancy, with no support from Scripture whatever.

The main points taken up in this pamphlet, and insisted upon, may be summed up as follows:

1. That " the kingdom of heaven belongs wholly to this present age;" that it is "purely spiritual in character," and "only what is real can have place in that kingdom."

2. That neither John the Baptist nor the Lord ever made a conditional offer of "an earthly kingdom to the Jews; " that God did not, on account of the Jews' refusal of this earthly kingdom, " turn to the building of the Church," leaving the kingdom "in the meantime in abeyance."

3. That the kingdom of heaven " was not foretold in the Old Testament at all, for God had seen fit to keep it hidden in His own secret counsels from the foundation of the world."

4. That "nothing could be farther from the truth of Scripture than the statement that the kingdom of heaven is the sphere of Christian profession; " that " none can enter that kingdom without conversion and the new birth."

5. That Matthew's Gospel is no more Jewish in character than the others; if, indeed, it is as much so. Those who speak of its Jewish character are chargeable with putting a slight upon this portion of the word of God (!)

6. That the "correspondence between Paul's preaching and John the Baptist's is very close, "and " it is very clear therefore, that Paul preached the same kingdom of God as John."

Let us see then what God's word has to say in regard to the above statements.

1. In the Sermon on the Mount, the Lord says :"Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many shall say unto Me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name cast out devils ? and in thy name done many wonderful works ?And then will I profess unto them, I never knew you; depart from Me, ye that work iniquity" (Matt. 7 :21-25).And in the next chapter, when commending the "great faith" of the centurion, the Lord says:" Many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness :there shall be weeping and gnashing of teeth" (8 :11, 12). We leave it to the reader to judge whether these and similar passages teach that" only what is real can have place in the kingdom of heaven," and whether it '' belongs wholly to this present age," or whether the title equally applies to the age to come. So also in the parable of the vineyard and husbandmen, "Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (Matt. 21 :43). See also the parable of the virgins in Matt. 25 :1-13.

In announcing to the Jews that the kingdom of heaven was "at hand," John speaks of the Lord as coming to " throughly purge his threshing floor, and gather his wheat into the garner, but He will burn up the chaff with unquenchable fire." Since this was not while our Lord was here upon earth, does it not clearly point to the time when "The Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire ?" They have got in His kingdom, then, during His absence, but are purged out when He comes and takes the administration of the kingdom in His own hands.

2. In Matt. 4 :23, we read :"And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people ;" and in sending forth the twelve (Matt. 10 :1-23) Jesus said unto them :" Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand." The evidence they were to give of this follows:"Heal the sick, cleanse the lepers, raise the dead, cast out devils :freely ye have received, freely give." It requires but a careful reading of such scriptures to see that the kingdom in power was thus presented to Israel? As the King's messengers, they were even to inquire who was worthy to receive them; and the kingdom of heaven, instead of being " purely spiritual," was to be accompanied (and will yet be accompanied) by earthly blessing, in deliverance from the power of the enemy, and from the curse which now rests upon the world. Of such blessings Israel was to have the first testimony.

It is almost needless to say that the Jews were anticipating a kingdom set up on earth in power and glory, of which they were to be the administrators; nor was this idea erroneous, for Israel will yet be the head and not the tail among the nations of the earth. Their mistake and sin lay in not repenting and turning to God, as the Lord and His forerunner urged upon them, and in refusing Him who alone can give them this place in His kingdom.

In the parable of the vineyard the Lord asked the Jews, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner ? " and He adds :"Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder." Their effort to seize the vineyard, and cast out the Heir, was the result of the unbroken pride and self-righteousness, which marked the leaders especially, and the assertion of their national privileges, apart from repentance and humiliation, which led to the actual murder of the "Son." This, and their subsequent refusal to repent, when "times of refreshing" might yet come from the "presence of the Lord," resulted in their complete overthrow as a nation; in other words, "the kingdom of God was taken from them." It will yet be given to a deeply repentant remnant who, when Christ comes again to them, will exclaim:"Blessed is the King that cometh in the name of the Lord."

This parable of the vineyard sufficiently answers, the question whether the Jews had an earthly kingdom offered them which was conditional upon true repentance and submission to the King. It was certainly offered to them, according to the parable, not as a "purely spiritual reign" in the hearts of men, but according to the predictions of the prophets concerning the coming reign of Christ over the earth.

Closely allied with the setting aside of the nation and its hopes of earthly glory, is the bringing out into prominence God's counsel in respect to the Gentiles and the Church. It is when His own people "knew Him not," that, on Peter's confession, "Thou art the Christ, the Son of the living God," the Lord begins to speak of the Church. This confession of Christ's glory was to be the foundation of the new structure ("my assembly"), into which all who are called, by divine grace, whether Jew or Gentile, were to be built, and Christ's interests were to be entrusted into the hands of those represented by Peter, as his new name teaches. But this very fact indicates that the kingdom was about to take on a new form, and its administrators to be no longer the venerable council, as was the case in Israel, but those called by grace.

3. From what has just been considered, it will be seen that there are indeed certain truths connected with the kingdom of heaven which are not found in the Old Testament, but which the Lord speaks of as "mysteries." The kingdom of heaven was not hidden from the prophets of old, for John announced it as "at hand"-an expression which would have no force if it did not refer to something already in expectation. Later, the Lord preached, "The time is fulfilled, and the kingdom of God is near " (Mark i:15). No man could foresee that a long time would elapse between the coming of the King into the world and the setting up of His kingdom, both of which the Old Testament spoke of as if they would take place together. This is why John speaks of the Lord's coming as he does. We cannot read Matthew's Gospel intelligently unless we connect in our minds the first coming of the King with His second coming. It is necessary to pass over the present interval and link together the Jewish age, which was passing away with Messiah's advent, with the age which shall be ushered in when He re-appears, and which would have been ushered in, speaking in the terms of the prophets, had Israel received Him. It is not a question here of despising any portion of God's word. The moral lessons are surely needed, and woe to any who refuse them. Nevertheless, we must not confound what Scripture keeps separate.

It is of the present form of the kingdom of heaven, with the King Himself absent, and His affairs entrusted into the hands of His professed followers, that the Old Testament knows nothing. In speaking of these things in the seven parables of Matt. 13, the Lord was uttering "things which have been kept secret from the foundation of the world."

4. Since the Lord Himself has shown that His kingdom was to go on in its administration, not in His immediate hands, but in the hands of those claiming allegiance to Him during His absence, it follows (what the seven parables of Matt. 13 make very plain) that failure would mark those responsible to direct His affairs among men, and not only that some not truly His disciples might creep in, but even some who are His bitter enemies. Nevertheless, since all such have outwardly signified their submission to Him (whatever they might be at heart), it remains for Him, when He takes the government into His own hands, to sift out those who are not truly His, and deal with them accordingly. This explains, what to many has been a difficulty in Matthew's Gospel (which always has this governmental character), why some who had received forgiveness from the Lord are afterward judged, as illustrated by the parable of the unmerciful servant (chap. 18 :21-35). The forgiveness on the Lord's part was genuine, and would have remained efficacious had that grace really touched the servant's heart. His subsequent dealings with his fellow-servant revealed this, that grace had been exercised toward him in vain, that there was no reality in his profession, and he is dealt with afterward according to his responsibility as a sinner before God. But such illustrations as this set aside the idea that the kingdom of heaven, in its broad, external sense, cannot have in it those who are not truly Christ's. In the coming age, however, it will be true, that none but those who have Jehovah's law written in their heart will enter it. It is this coming age of the kingdom which the Lord has in view when speaking of the unrighteous being excluded from it.

5. The fact that Matthew's Gospel opens as it does, announcing the genealogy of the Lord as the Son of David, the Son of Abraham, identifying Him to Israel as the promised One, according to various prophecies-to say nothing of the numerous other marks, such as the visit of the Magi in search of the "King of the Jews," sending His messengers to the "lost sheep of the house of Israel," etc.-is evidence enough to most people that it is decidedly Jewish in character. The Olivet discourse, too, has in view the last days of that unbelieving, yet beloved people, before their King appears for their deliverance. Is this speaking disparagingly of it ? Is it denying that there are Jewish features in the other Gospels, and Gentile features in Matthew ? It merely speaks of what is characteristic.

6. No one denies that there is a certain correspondence between one part of Scripture and another. Genesis and Revelation have some correspondence; but the primary features of the two books are very different. One gives us the origins and the other the endings of God's works, His ways and His purposes. So, doubtless, Paul's ministry and that of John the Baptist have some similarities. Who would deny that both " preach the same kingdom of God?" In the larger scope of the word God has but one kingdom, but that kingdom includes a variety of kingdoms. The kingdom preached by John was the one predicted by the prophets, a kingdom of righteous rule over the earth, which this earth is yet to see, with the wicked cut off, and the meek inheriting the earth. Doubtless this kingdom, in its inner meaning, will be received in the heart of the remnant before it spreads out in power to rule the earth, seeing that this remnant are to be the exponents of it (see Isa. 2:3), and seeing that Jerusalem is to be the metropolis of the kingdom (Matt. 7 :3).

The kingdom of God of which Paul speaks, as consisting in "righteousness, joy and peace in the Holy Spirit," is not essentially, or morally, different to that government of the earth of which the Baptist spoke, but it is of very different application. The one is spiritual only, the other is a tangible, physical rule over the sons of men by Him who loved to speak of Himself as the Son of Man, and to whom it has been said, "Ask of Me, and I will give Thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."

In conclusion, let it be said, that those views of Scripture which exclude other aspects of truth are dangerous; and any teaching which claims for itself some "new thing," as does the above pamphlet, is to be carefully scrutinized or guarded against (i Thess. 5 :21).

If any wish to pursue the subject further, let them consult the publishers, who will be glad to put them on the track of much helpful matter relating to it. Wm. Huss.

My Dear Young Fellow-Christians:

I have for a long time had a desire to keep up the happy intercourse we have had together-many of us-in various places and at various times. These have been very bright spots in my life, when I could look into your young, earnest faces at the "Young Peoples' Meetings," and when I have sought to give you what help I could from my own experience in the Christian life, and from the study of God's Word.

We who have been a little longer on the way ought surely to have something to say to those younger in the faith. It would be a shame to us if we had not learned some important things that it would help you to know – some rich treasures of truth from God's precious Word, some cheering thoughts as to prayer, some useful methods of study, some helpful hints as to work for the Lord, some warnings from the mistakes we have made, and which we hope you will avoid.

Surely there is a great deal to talk about, without taking any high place above you, but just letting our hearts express the deep and loving interest we have in you. One can do this, I think, without losing that happy spirit of comradeship which I am sure we feel toward one another.

So I trust it will be pleasing to the Lord if I undertake this little department especially for young Christians, in the pages of help and food, so kindly opened to me by the Editor. The Lord loves that His people have intercourse with one another in His things; this is my reason for making this attempt.

I am speaking to you as if I knew you all personally -as I am thankful to say I do many of you. I
count it one of my choice pleasures that I do know you, and I want in these pages, month by month, to widen that happy circle of acquaintance to an indefinite extent, as large as is practicable.

Years ago, when most of you were very little children, it was my privilege to begin the " Letter Box " for Sunday-school scholars, which is still carried on in the S. S. Visitor. It is my hope to make this a sort of older Letter Box, in which we can carry on the work begun there into wider fields, with much more detail and method.

The present is only a very informal and introductory address, to awaken your interest and secure your cooperation. Let it be understood at once that it is not meant to displace or interfere with any other line of work among us, rather to help such.

Let me, first of all, ask your prayers that our God and Father will make these pages a real blessing to very many, stirring up faith and love, promoting diligent study of His Word, and quiet efficiency in His service, together with the happy and helpful fellowship that belongs to such employment.

I shall put before you a brief outline of the general objects of this Department, and shall be very glad of any suggestions that any of you may have to offer. This means that letters will be welcome, both of inquiry and of suggestion. We shall probably have a " Question Box," which will be at your service.
As brevity is to be one of our fundamental principles, I must bring this introductory letter to a close, with much prayer that our God and Father may give you, and all His beloved people, a fuller knowledge of, and a deeper joy in, the precious Word of Christ.

Very affectionately yours in Christ our Lord,

S. R.

(John 12 :1-3)

Never to be forgotten was that night in Bethany
When those who loved the Master, and sought with Him to be,
Assembled round the table whereon the feast was spread.
There Martha "served," and Lazarus "sat," new risen from
the dead-

Service and sweet communion. What could be needed more ?
The ointment made of spikenard from Mary's treasured store,
Devotedness made perfect; faith's triumph in the Lord
Of her who sat at Jesus' feet and listened to His word-
The worship that the Father seeks now lavished on the Son
By her who learned His secret, whose heart by Him was won.
The odor of the ointment filled the house upon that day,
And the odor of that ointment will never pass away;
Wherever in this wide, wide world the gospel seed is sown
The good work wrought by Mary shall also be made known.
And wherever saints are gathered in remembrance of their Lord
To break the bread and drink the cup, responsive to His word,
Service, communion, worship, from those who know His grace,
Should mark their ways while waiting to see Him face to face.

A GLANCE AT ISRAEL'S HISTORY MORALLY CONSIDERED

QUES. 15.-"What are we to understand by 'the apostles' doctrine' in Acts 2:42?"

ANS.-It is found in verses 22-24, 32, 36-38 of the same chapter. "The apostles' doctrine" was simply this :That Christ having been rejected and slain, the nation lay under the guilt of this overwhelming crime. But God, according to His own counsel and foreknowledge, had through their wicked deed provided a Saviour in raising Him up from the dead, and had exalted Him in heaven. Forgiveness to the repentant was now proclaimed in His name, and baptism to His name was the pledge of this forgiveness-it was cancelling their part in the crime, and separating them from the unrepentant nation.

But when, according to God's purpose and sovereign grace, Paul was called out as the Lord's special minister to the Church, much was added to these foundation truths preached by the twelve-the heavenly calling of the Church-its place as God's witness on earth in Christ's absence-the glorious hope of being like and with Christ-to meet Him in the clouds at His call, and with Him to enter the Father's house as our eternal abode, all this and more has been added to the doctrine or testimony of the twelve in the early days of Pentecost.

QUES. 16.-"If baptism is the first step in righteousness that could be taken by sinners, and for them, putting them on resurrection ground, as Rom. 6 :4 shows, is it scriptural that any should take their place at the Lord's table without being baptized?"

ANS.-No, it is coming into the Christian company without having put on Christ (Gal. 3 :27). One admitted into the army is required to have the army uniform. The uniform does not make a good or bad soldier, but it is the badge of the army. So is baptism-it is externally putting on Christ, it is the first step in discipleship (Matt. 28:19, 20). If parents understood it aright, in bringing up their children as unto the Lord, training them "in the way they should go " (Prov. 22 :6), this badge of Christianity would be put on in connection with the training of the child as unto the Lord.

Just here I must take exception to your expression, "putting them on resurrection ground." Baptism does not put one on resurrection ground, but it is burial with Christ-burial of the first man. It is the acknowledgment that God has judged and put away the natural man ; therefore we bury it-in hope that, as Christ was raised from the dead, the one we bury will also live by faith in Christ; even as " when the dead man was let down" into the grave of Elisha, when he "touched the bones of Elisha, he revived, and stood upon his feet" (2 Ki. 13:20, 21). The twelfth verse of Col. 2 has been taken as teaching resurrection in baptism. But the word "wherein" is quite as correctly rendered "in whom," 1:e., " buried with Christ in baptism, in whom ye are risen through faith," etc., which agrees thus with the general teaching of Scripture.

Jan. 4. The Son of David and of Abraham…….Matt. 1
11. The wise men from the East…………. " 2
18. John the Baptist and our Lord's Baptism " 3
25. Our Lord's temptation and call of disciples " 4

Feb. 1. The truly blessed-their relation to earth " 5 :1-16
8. Not to destroy but to fulfil………….. " 5 :17-48
15. True relationship with God…………. " 6
22. Simplicity and loyalty……………… " 7
29. The works of the King…………….. " 8

Mar. 7. Not the righteous, but sinners……….. " 9
14. The disciples sent forth…………….. " 10
28. The rejected Pharisees……………… " 12

April 4. The parable of the Sower……………. " 13 :1-23
11. Other parables of the kingdom ………. " 13 :24-58
18. The rejection of our Lord manifest……. " 14
25. The Son of God-greater than angels, Heb. chs. 1-2 :4

May 2. The Son of Man-lower than angels….. " 2 :5-18.
9. The Apostle and High Priest……..Heb. chs. 3, 4
16. The qualification of the priest……….. " 5
23. Holding fast. …………………….. " 6
30. The true Melchizedek…… ………… " 7

June 6. The Old and the New Covenants……… " 8
13. The sanctuary and the sacrifice………. " 9
20. Entrance into the holiest……………. "10
27. The triumphs of Faith (1)…………. " 11 :1-16

July 4. The triumphs of faith (2)……………" 11:17-40
11. Enduring to the end……………….."12
18. Outside the camp…………………."13
25. The seven days of creation……..Genesis chs. 1-2 :3

Aug. 1. The garden and its responsibilities……. " 2:4-25
8. The Fall and its consequences……….. " 3
15. The two seeds and their end ………… " 4, 5
22. Noah and the flood………………… " 6-8
29. A new test for the earth……………. " 9-11 :26

Sept. 5. The call of Abraham ……………… " 11:26-12:9
12. The failure and restoration of Abraham.." 12:10-13 19. The great promise…………………." 14-17
26. The intercessor……………………" 18, 19

Oct. 3. Isaac …………………………… " 21-24
10. Jacob and Esau-a contrast…………. " 25-27
17. Jacob at Bethel and in Padan-Aram….. " 28-30
24. Jacob's return……………………. " 31-35
31. Joseph and his sufferings……………. " 36-40

Nov. 7. Joseph exalted……………………." 41
14. Joseph and his brethren ……………." 42-46
21. Last days of Jacob and Joseph ………." 47-50
28. The Deity of Christ……………….. Jno. 1:1-18

Dec. 5. The Humanity of our Lord………….. Ps. 16
12. The life and ministry of our Lord…….. Luke 4 :16-37
19. The death of our Lord Gal. 1 :4, 5 ; 2 :20, 21 ; 3 :13,14;
[4 :4, 5 ; 5 :24 ; 6 :14-16
26. The resurrection and glory of our Lord.. .Rom. 4 :23-25;
[8:31-39

Idolatry or Worship

Some worship the "saints," and bones of saints that have passed away. Some worship the nails that pierced His hands, and some the cross on which He was crucified. But we worship HIM who was nailed to the cross and died there for our sins, who is risen from the dead, has ascended to heaven, and sits on the throne of God. "And unto them that look for HIM shall He appear the second time," no more to suffer for sin, but " unto salvation."

" To HIM who loves us
And has washed us from our sins in His blood,
And hath made us a kingdom,
Priests to His God and Father,
To HIM be the glory and the might
Unto the ages of ages. Amen."

A Man in Christ

Who is he ? You, dear fellow-Christian; you who have fled to Jesus for refuge from the avenger; you who have believed to the saving of your soul; you who "have been washed, have been sanctified in the name of the Lord Jesus, and by the Spirit of our God." We were in fallen Adam, "in the flesh" and all its ruin; by natural birth constituted sinners. Now, by new birth, " in the Spirit" – constituted righteous in our new Head, "in Christ" before God. Instead of the "filthy rags" of our ruined condition, He has clothed us with "the best robe" of His own providing-Christ, who is made unto us "righteousness, sanctification and redemption." "In Christ" -brought to God and blessed with all spiritual blessings in the heavenlies !

"What raised the wondrous thought,
Or who did it suggest?
That we, the Church, to glory brought,
Should with the Son be blest!

" O God, the thought was Thine!-
Thine only it could be-
Fruit of the wisdom, love divine,
Peculiar unto Thee!"

QUES. 3.-In the last verse of Exodus, chap.- 31, it says that the tables given to Moses were written with the finger of God; and Exod. 34 :1 seems to give the same thought; hut verse 28 of the same chapter seems to say that Motes wrote the ten commandments. What is the explanation ?

ANS.-Exodus 32 :16 positively says that " the tables were the work of God, and the writing was the writing of God, graven upon the tables." The pronoun "he" therefore in chap. 34 :28 (latter part of the verse) applies to God, not to Moses.

Note that verses 11 to 26 give various directions (based upon the law) to be pressed upon the people:they were to be wholly separate from the Canaanites, their worship and their gods, and were therefore not to intermarry ; for, by redemption, Israel was God's people, and they were to acknowledge Him in all their assemblies, their worship, and in the fruit of their land. Those things Moses was to write (ver. 27)-not merely tell them-but write them. The subject ends, in verse 28, by a reiteration that the law, the ten commandments, were the very words of God.

Ques. 4.-Luke 10 :9 says :"Heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you." Is it a command to the believer now ? If not, why ?

Ans.-No, not to us now. We are not of the seventy, nor of the twelve whom the Lord sent before His face into every city and place where He Himself would come. Bead the whole connection -verses 1 to 11 ; you will see they were to take "neither purse, nor scrip, nor shoes ; and to salute no man by the way." They were sent as the messengers of the King who was coming after them, and His power was entrusted to them, that the people might see they were indeed the forerunners of the King. This is more clearly shown in Matt, chap. 10. These messengers of the King were not to go to the Gentiles, but only "to the lost sheep of the house of Israel" (vers. 5, 6). But the King was rejected by Israel, and His servants persecuted.

Be careful never to take one verse out of its connections, otherwise it is misunderstood or misapplied.

We may put into several classes the general objects of our Department, each of which will be enlarged upon in due course.

1. To establish souls in the gospel.

All Christians, if in communion with God, enjoy the gospel. Many young believers need fuller establishment in that grace of which they have so recently tasted. We must therefore have space for Bible outlines of gospel subjects, illustrations from the Scriptures, and true narratives of conversions, etc.

2.To stimulate study.

We are not all students, in a special sense, but we all need to study our Bibles. We shall hope therefore to have helpful suggestions as to methods of study, together with general and special outlines of topics and individual books.

3. To meet difficulties.

Young Christians, and old ones too, have their difficulties and perplexities. It is hoped that some of these may be met in this Department. Doctrinal difficulties, questions of conscience, general discouragement, and "hard texts" will all come in fora word from time to time.

4. To stir up to service.

We need to keep awake as to our service. Perhaps our young people feel the need for counsel and encouragement in this more than in almost any other direction. And how service is waiting for us! Not to speak of regular attendance at the usual meetings- -the Prayer meeting, the Bible Reading, and others- there is visiting, testifying for the Lord, tract distribution, Sunday-school work, and so many other lines of service for all classes. How glad we all shall be if true service of love shall be, in this way, increased.

5.The social side.

Young folks are usually sociable; and here is, at once, one of their great blessings and greatest dangers. So many have been helped by the right hand of friendship, and so many lives have been blighted by the wrong kind. Do you wonder that we shall want to tell about these things ? And this must not be in a mere negative way of warning and "don't," but in suggesting what is good and helpful and wholesome.

6. The earth-side.

And then there is the whole side of our earthly duties, business, trade, choosing a calling, and acting in it in a way that will please the Lord.

These then are some of the objects of our little Department. Dear young friends, how the heart goes out to you as one thinks of these and other ways of saying a helpful word to you. May the Lord grant abundant blessing in it all!

SOMETHING TO BEGIN WITH

Just at the close, I want to speak of something very definite on which you can start to-day, if it does not interfere with arrangements already made. It is the daily reading of a chapter in the Bible. Some time, nearly two years ago, some of us began to read the Bible through, at the rate of a chapter a day. We began at Genesis, and have at this date, April 29th, reached the 9th chapter of Ecclesiastes. You can easily calculate what chapter we are reading when you get this. On May 11th we expect to begin the Book of Isaiah. If you have no regular place of reading, will you not join us in this ?

Correspondence for this Department can be sent to Mr. S. Ridout, care of the Publishers.

BY A MOTHER (concluded)

But, how is the training to be given f The first and most important point is to secure obedience. Obedience to properly constituted authority is the foundation of all moral excellence, not only in childhood, but all the way through life. And the secret of a great deal of the lawlessness of these times, both towards God and man, is that, when children, these people were never taught to submit to the authority of their parents; and now you may convince them ever so clearly that it is their duty, and would be their happiness to submit to God, but with their unrestrained, unsubdued wills, which have never been accustomed to submit to anybody, it is like beginning to break in a wild horse in old age. Well may the prophet inquire, "Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good that are accustomed to do evil."

God has laid it on parents to begin the work of bringing the will into subjection in childhood; and to help us in doing it, He has put in all children a tendency to obey. Watch any young child, and you will find that, as a rule, his instincts lead him to submit. Insubordination is the exception, until this tendency has been trifled with by those who have the care of him.

Now, how important it is, in right training, to take advantage of this tendency to obedience, and not on any account allow it to be weakened by encouraging exceptional rebellion! In order to do this, you must begin early enough. This is where multitudes of mothers miss their mark-they begin too late. The great majority of children are ruined for the formation of character before they are five years old by the foolish indulgence of mothers.

I am sometimes asked, " What do you consider the secret of successful training ?" I answer, " Beginning soon enough-not letting Satan get the advantage of us at the start." This is the secret of success. "Well, but," mothers say, "it is so hard to chastise an infant." There is seldom need for chastisement where mothers begin early and wisely. There is a way of speaking to and handling an infant compatible with the utmost love and tenderness, which teaches it that mother is not to be trifled with; that, although she loves and caresses, she is to be obeyed, and will be obeyed ; and a child that is trained in this way, will not, as a rule, attempt to resist. In exceptional cases it may be tempted to become obstreperous, and the mother must show her authority.

Take an illustration. We will suppose your son of six months old is in a fractious mood, and indisposed to take his morning nap; his nurse has put him in his cot and struggled till she is tired, and the child is tired too. At last you come and take the baby, after he has been rolling and tumbling about, and lay him down with a firm hand, saying with a firm voice, " Baby must lie still, and go to sleep," putting your hand on him at the same time to prevent his rising in the cot, or turning over after you have spoken. Now, if this child has already been trained in this line, he will, as a natural consequence, lie still and go to sleep; but if he has not been accustomed to this kind of handling, he will perhaps become boisterous, and resist you; if so, you must persevere. You must on no account give up; no, not if you stop till night. If he conquers you this time, it will be harder the next, and it will get more and more difficult. Almost all mothers mistake here; they give up because they will not inflict on themselves the pain of a struggle, forgetting that defeat now only ensures endless battles in the future.
Remember, you must conquer in the first battle, whatever it may be about, or you are undone. "Ah, but what time and patience this requires! " Yes, but it is only for once or twice, and what is that compared with the time and toil of conquering further on? But you say, "It is so hard." Not half so hard as the other way; for when the child finds the mother is not to be got over, he will yield as a matter of course. I have proved it, I think, with some strong-willed children as ever came into this world. I conquered them, six and ten months old, and seldom had to contend with any direct opposition after. I have a son, who is now preaching the gospel, and a great joy to my heart. The only decided battle I ever fought with him was at ten months old. I do not say that he never disobeyed me afterwards-he sometimes forgot himself, and was disobedient-but I do say that I never remember him setting his will in direct antagonism to mine in all the succeeding years of his childhood. It was a painful struggle, that first contest, but has not the result paid for it a thousand times ?

O mothers, if you love your children, begin early to exact obedience. If chastisement be necessary,
inflict it; and for every pang you suffer, every tear you shed, you shall reap comfort, honor and glory.

But, perhaps, there are some mothers who are saying, "Ah, I see it now, but it is too late; my children are too old." I say, Better late than never. Begin, and do all you can. Perhaps you can never undo all the mischief, but you may part of it. Call your children around you; confess your past unfaithfulness in your dealings with them, fall on your knees before the Lord with them, and tell Him of your failure to train them for Him, and ask His help to enable you to do it in the future. Begin at once to exact obedience. Be judicious and forbearing, remembering that your children's habits of disobedience are the results of your own folly, and deal as gently as the case will permit; but, at all costs, secure obedience, and never more allow your commands to be trifled with. Now is your chance; a few more years, and it is too late.

Do not be afraid to use your authority. One would think, to hear some parents talk of their relations with their children, that they did not possess an iota of God-given right over them. All they dare to do is to reason, to persuade, to coax. There is no command, no firmness, no decision, no authority, and the child knows it by its instincts, just as an animal would. Men are much wiser in breaking in and training their horses than their sons, hence they generally get much better served by the former than the latter.

What a contrast the conduct and fate of Eli present in this respect to the conduct of Abraham! "I know him," said Jehovah, "that he will command his children and his household after him." Not merely remonstrate with and persuade, as Eli did, but "command"-he will use his authority on God's side ; and, as a consequence, the Lord promised that "they should keep the way of the Lord."

Another important point in training a child in the way it should go, is to train it in the practice of truth and integrity. Human nature is said to go "astray from the birth, speaking lies! " and, doubtless, untruthfulness is one of the most easily besetting and prevalent sins of our race. To counteract this tendency, and to establish the soul in habits of truth and sincerity, must be one of the first objects of right training. In order to do this, parents should beware of palliating or excusing the tendency to falsehood in their children. In nothing have I been more amazed than in this. I have actually seen mothers smile at, and almost extol, the little artifices of their children in their attempts to deceive them, and to hide some childish delinquency. No wonder that such parents fail to inspire their offspring with that wholesome dread of falseness which is one of the safeguards to virtue in after-life.

No mother will succeed in begetting in her child a greater antipathy towards any sin than she feels for it herself. Children are the quickest of all analysts ; instinctively and quickly they detect all affectation of goodness. They judge not so much from what we say as how we feel. Take an illustration. A person calls to see you, whose society your child knows you neither esteem nor desire, but you are all smiles and gracious words, as if her visit has given you very great pleasure. What more effectual lesson could you give your wondering little one in deception and double-dealing than this? And yet how common is this kind of thing in many households. A child hurts himself against the table, the mother strikes it, and says, "Oh, naughty table! you have hurt baby;" but the child soon learns that the table was not to blame, and at the same time learns to distrust his mother who said it was.

Again, Charlie is ill, and it is needful for him to take a dose of unpleasant medicine; but he has been so badly trained that his mother knows he will not take it if she tells him it is nasty. So she resorts to stratagem, and tells him that she has got something good, and thus coaxes him to take it into his mouth, but before it is swallowed he detects the cheat, and medicine and mother's veracity are spit out together. In such ways how many children are taught deception and untruth; and you may labor in vain in after-years to make them truthful and sincere-the soil has been spoiled by early abuse.

Mother, if you want your child to be truthful and sincere, you must not only teach it to be so, you must be so yourself, and see that your child practice what you teach. You must not wink at, nor cover up any falseness or deception in him, because he is yours. Sin should be the more dreaded by you, because you see it in those so dear, and those for whom you are responsible.

O parents, don't be deceived; if you want your children to be the Lord's when they grow up; if you want your boy to withstand the unknown temptations of the future-if you want him to come out
a man of righteous principles, integrity and honor superior to all the doubleness, chicanery, and deviltry of the world, you must train him to look upon everything as dross compared with the joy of a pure conscience and God's approval. If you want your daughter to be a true woman, willing to sacrifice and to suffer in the interest of truth, humanity, and honorable ways, you must inspire her now with a contempt for the baubles for which so many women barter their lives and their souls-you must teach her that she must live for Eternity. Day by day, as it flies, you must labor to wake up your children's souls to the realization of the fact that they belong to God, and that He has brought them into the world not to look after their own petty, personal interests, but to devote themselves to the promotion of His; and that in doing this, they will find happiness, usefulness, and glory.

FRAGMENT

"These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth" (Heb. 11:13).

Blessed and precious it is to behold this company of pilgrims and strangers on earth-the long line of those who, through faith, obtained a good report. They are witnesses to us of having sought a country undefiled, and a city whose builder and maker God is.

The details about these early saints are very scanty, but in the brief words given we see a heavenly character shining through them. From the earliest days of Genesis the saints of God are seen apart from the world; the work of faith and the patience of hope was in them. Cain's family may have their city, their arts- and music, while Seth's family are without a place or a name-the earth knew them not.

The Lord had set a mark on Cain, that no one finding him should slay him. The blood of Abel is to remain unavenged, and the family of Seth are observant of this; no attempt is made by them to answer the cry of innocent blood. They know it has come to the ears of the Lord of Sabaoth, and vengeance does not belong to them. Express charge had been given in this, and theirs was simple obedience. If the earth be not cleansed, the elect are to be strangers in it, with a heavenly calling, and this is observed in the family of Seth.

True and beautiful in the mind of God is all this. It is the way of God, and was apprehended by these saints in the light of God's perfect ways, more than with many of us, beloved, who have been so much instructed in the fuller revelations of this present age. But it is not the schooling only, but the capacity to sit at the lesson that we need.

The Lord began, in Adam, to claim and display His rights on the earth. The man in the garden was to own the sovereignty of God, and the earth was the rest and the delight of the Lord, and the place of His glory. But sin entering and polluting all, and the pollution being left uncleansed, in Seth God called a people away from the earth to an inheritance in heaven. Then in Noah the Lord God re-asserted His rights here, and took up the earth as the place where His elect might find a home, and His own presence be known again. But corruption having come in again, Abraham is separated from kindred, and from country, and from father's house, to be a-heavenly stranger on the earth, with his altar and his tent, looking for a city whose builder and maker was God.

Israel, in their day, then take up this mystic tale of the heavens and the earth, and in the land of Canaan become the witness of the scene of God's sovereignty. The ark passes over the river as "the ark of the covenant of the Lord of all the earth." But after Joshua and the elders that had known the works of the Lord had passed away, the apostasy soon followed, and the remnant became strangers among the nation, looking for redemption in Israel.

And now the Church is set for the full testimony of heavenly mysteries again; and strangership here
is the divine idea, till our being taken to meet the Lord in the air.
Now let me observe, that whenever God arises in this progress of His counsels to assert title to the earth, He begins by judging and cleansing it, because, the scene of His purposed glory and presence being corrupted, He must take the offence away, for His presence could not brook defilement. Noah's lordship of the earth was, accordingly, preceded by the flood carrying away the world of the ungodly. Israel's inheritance of Canaan under Jehovah, as the God of all earth, was prepared by the judgment of the Amorites and the sword of Joshua. And the future millennial kingdom, when the earth is to be the place of the glory again, is (as all Scripture tells us) to be ushered in by that great action called "the day of the Lord," with a clearing out of all that offend, and all that do iniquity.

But the call of God is quite of another character. It proceeds on the principle that God Himself is apart from the earth, and is not seeking to have it as the home of His glory, or the place of His presence ; but seeking a people out of it, to be His, away from it, and above it.

This was exhibited in Abraham. Abraham was the object of the call of God, and accordingly the Canaanites find no rival in him. He does not dispute with them the title or possession of the soil. He finds them, and he leaves them, lords of it. He desires only to pitch his tent and raise his altar on it for a season; and then to have his bones laid in the bowels of it for another season.

So with the Church in this age. She is likewise under the call of God. But her call leaves the Gentiles in power, as it found them. "Let every soul be subject to the higher powers." The saints have only to obey them unreluctantly, or to suffer from them patiently, according as the demand made of them is or is not consistent with their subjection to Christ and the call of God. They are not to strive with the potsherds of the earth.

I own, beloved, that I greatly admire this fine expression of the mind of Christ in these earliest saints. They take the only way which the holiness of God could sanction. They are " partakers of His holiness." The light they walked in was God's; the holiness they partook of was God's. It is the light of heavenly strangership in a polluted world. It is a light which reproves the course of this world, and makes manifest other principles and hopes altogether.

After this pattern the Lord would have us:in the world, but not of it; of heaven, though not as yet in it. Paul, in the Holy Ghost, would so have us, taking example from those whose "conversation is in heaven." Peter, in the same Spirit, would so have vis, "as strangers and pilgrims" abstaining from fleshly lusts. James summons us, in the same Spirit, to know that "the friendship of the world is enmity with God." And John separates us as by a" stroke:"We are of God, and the whole world lieth in wickedness."

It is for the Church, beloved, to walk in this elevation and separateness. What is according to the call of God, and what worthy of heavenly hopes, but this ? We breathe but feebly, and glow but faintly, in company with those and like witnesses.

What a temper of soul, it has just struck me, we get in such a chapter as Phil. 4! What a glow is felt throughout it ! What depth and fervency of affection! What a shout of triumph the Spirit raises! What elevation in the midst of changes, perplexities, and depressions! The apostle's whole temper of soul throughout that chapter is uncommon. But, if one may speak for others, it is to us little more than the tale of a distant land, or the warmth and brilliancy of other climes reported to our souls by travelers.

Lead us, Lord, we pray thee! Teach us indeed to sing-

" We're bound for yonder land,
Where Jesus reigns supreme;
We leave the shore at His command,
Forsaking all for Him.

'It were easy, did we choose,
Again to reach the shore-
But that is what our souls refuse,
We'll never touch it more."

But surely it is one thing to be the advocate of Christianity, and another to be the disciple of it. And though it may sound strange at first, far easier is it to teach its lessons than to learn them. J. G. B.

A letter with questions as to New Birth, etc., received too late for answer in Oct. No. has been mislaid, and cannot therefore be answered this month. Will the writer kindly repeat the questions, and oblige the Editor.

The door of the cage will be opened some day,
And the bird will fly upward, away, away-
Away to its freedom in sunshine and air,
Where its plumage will glisten so wondrously fair;
And it will forget, in the day of its flight,
The time of its loneliness, bondage and night.

The summons will come for the Christian some day,
And he will soar upward, away, away-
Away to his home in the heavenly land,
To join all the ransomed, the glorified band;
To be like the Saviour, and no more alone,
To bask in the radiance that streams from the throne.

Then patience, sad heart; 'mid thy sorrow and tears,
Look on to the future and silence thy fears.
Thy Saviour is waiting, and some blessed day
He will say, " 'Tis enough, come, My loved one, away :
I've gone to prepare thee a mansion above-
Come, enter thou into it, child of my love."

A. E. R.

"We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place" (2 Pet. 1 :19).

Among the many startling changes taking place among nations in these days of world-war and social upheaval, two are of special significance, as viewed in the light of prophecy. First in importance is the deliverance of Jerusalem from the long and cruel dominion of the Ottoman yoke. It has been widely commented on as beginning the fulfilment of those divine promises and prophecies culminating in the establishment of Christ's millennial kingdom-prophecies which have shined as lights in a dark place through the long night of Jewish dispersion and the absence of our Lord.

Secondary only in importance, in view of future developments, has been the release of Italia Irredenta from the Austrian yoke as a final step in the successive stages of Italian emancipation; for, ever since the downfall of the Roman empire, Italy has been more or less in subjection to successive conquerors.

Jerusalem, who refused her heavenly King, and "knew not the time of her visitation," was prophetically doomed to be "trodden down of the Gentiles, until the times of the Gentiles be fulfilled." Imperial Rome, in the 4th century, entered the period of eclipse mentioned in Rev. 17 :8-12, and from which it has slowly emerged, as predicted in these same verses ; while Christendom is swiftly marching on to the foretold apostasy and its judgment, as declared in 2 Thess. 2:7-12; i Thess. 5 :2-4, etc., by which we can already see the closing days of this, the Christian, dispensation.

How suggestive are these recent developments! For, while we have no warrant as to how soon the end may be reached, or how much the present conditions may have to develop, Scripture has plainly foretold Israel's restoration to their God-given land; it also announces the resurrection of the imperial power, with Rome as its center; and the judgment of apostate Christianity.

A special characteristic of these epochal times has been what is called the spirit of "Progress," which has been insidiously transforming and remolding the world's religious, as well as the political and social outlook. This proud, self-centered spirit, "glorying in man," while boasting its righteousness, and retaining the name of Christianity with more or less of its tenets, when tested by Scripture is found wanting, and savors not of "the things that be of God, but those that be of men."

In full keeping with this spirit, the outcome of the world-war is being jubilantly acclaimed as a crowning triumph for Democracy; and the alluring " League of Nations" boasts of new conceptions of man's powers and outlook-the accomplishment of which will be hailed as signalizing the advent of a new political, social, and even religious era.

It is not our thought to link the present movement with the future alliance of the ten kings of Rev. 17:31 who shall support the revived Roman empire; still, looked at in conjunction with present-day social and religious tendencies, it may at least be regarded as leading to those conditions which sooner or later are to develop in such a coalition.

The leagues of the past have had as their objectives, the safeguarding or furtherance of national interests and ambitions. In this, now so widely advocated, we have an entirely new departure. Renouncing all national aggrandizement, it aims at a world-wide and lasting peace ; this ambitious aspiration of the democratized "dwellers on the earth " of to-day has, as its crowning chimera, the elimination of all political discord, economic iniquity and social discontent. A great conception, truly, this alluring vision of a golden age with a Palace of Peace, in a paradise of man's devising, "pleasant to the eyes, and to be desired," as that tree in the garden of old; but, like its prototype in the plain of Shinar, with spire towering to the sky, the foundations of this grand vision rest upon the sand.

The records of the past and the divine prophecies bearing on the future alike forecast the blighting of these hopes. The failure of all man's rule has been demonstrated time and again in the rise and fall of governments through long centuries; and these failures are traceable not to forms of government, but to the heart of man away from God. Democracy and Socialism, as the clay in Nebuchadnezzar's grand image, with the iron of imperialism which is to reappear for a brief period, will alike perish in one final catastrophe described in Daniel 2 :35:"Then was the iron, the clay, the brass, the silver and the gold (of the great image), broken to pieces together, and become like the chaff of the summer threshing floors . . . and the Stone that smote the image became a great mountain, and filled the whole earth."This is the God-given view of the end of all Gentile power.

Nevertheless, the alluring possibilities of this ambitious conception-the readjustment of the nations along racial lines, and the reconstruction of society on a more or less Democratic and Socialistic basis-thinking thereby to nullify conditions hitherto provocative of war and discontent-strongly appeal to a war-weary world, yearning for the advent of an era of peace, while the root of all the strife and sorrow remains untouched and unchanged. Ignore it, deny it, deride it if he will, the truth abides, that man is a fallen yet impenitent creature, in a doomed world lying under the judgment of a long-suffering God.

The teachings of various Humanist gospels today, though somewhat conflicting, generally agree in affirming the latent goodness and self-redemptive power of human nature, even whilst the world has been proving with unspeakable sorrow that the natural man, be he cultured or uncultured, is, as the word of God has declared, "not subject to the law of God, neither indeed can be." Plan he ever so wisely, rule he ever so well, it passeth the power of man to subdue man's lawless will to a just obedience to God's law. Grapes are not gathered from thorns, nor figs from thistles.

Christ, God's Anointed, alone can bestow on this war-torn world the blessed balm of lasting peace- peace based on divine righteousness-but He is still the "rejected of men." "We will not have this man to reign over us," stands unrevoked, and Satan is still the god and prince of a world at heart essentially unchanged-changed though it be in some of its social and moral conceptions through the influence of Christianity-changed greatly in what pertains to material comforts through many discoveries and inventions, which minister not only to man's material prosperity, but to his pride and supposed independence of God ; it will swiftly bring in the last and darkest chapter of man's sad story, when the creature "exalts himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." To this terrible climax, the world's present course is swiftly tending.

The divine testimony of prophecy being ignored, the world fails to perceive that "progress" is toward the judgment of God. The world-war has demonstrated how unexpected events may come with bewildering suddenness. The years immediately preceding 1914 witnessed such peace propaganda, that multitudes were led to regard a war of any magnitude in the future as unthinkable. The spread of the humanist gospels of democracy, of socialism, and the brotherhood of man, would, it was confidently affirmed, surely succeed where Christianity had failed in assuring peace on the earth. Surely an age so enlightened and "advanced " could with equanimity look upon war as a scourge of the past. That was but yesterday. How is it to-day ? Let the blood and tears, the sorrow immeasurable, of a stricken world tell how illusive are man's most cherished hopes, and how limited his power.

Even the most optimistic as to the progress of the age, must feel that their hopes have been stultified by this unprecedented world-war, which not only exacted its terrible toll of the manhood of nations, but shook the whole fabric of civilization, and outraged every law, human and divine, while in the homes of the people a noisome pestilence baffled medical science even to diagnose, and is still levying a heavy death toll.

Is the world so blinded by pride, so engrossed in pursuits of wealth and pleasures, that it still fails to see the handwriting on the wall, warning of impending doom ? And the redeemed of the Lord- who have by grace been delivered from this blinding power-should they not, with chastened spirit, trim their lamps while waiting for the Lord ? The word of God, with faith, would have safeguarded from false hopes and the delusions which men, destitute of the truth, have fostered upon the people who love to have it so-who love to have preached to them what their hearts desire; while the sweet story of the Cross, of Jesus and His love, has little charm for all such. And this willing ignorance of what God's word declares has opened the door to Higher Criticism, to Unitarianism, to New Thought, to Theosophy, to Christian Science, to Russellism, to Mormonism, to Spiritism, etc. In departing from God's word man puts himself into Satan's hands.

Doubtless, our readers are mostly those who have, through grace, been delivered from "this present evil world," and are looking for the coming of our Lord who, before the day of vengeance upon the ungodly, shall call away His beloved Bride to her eternal home in the Father's house. We, then, who know "the terror of the Lord" for the unsaved, shall not we seek to "persuade men," as did the faithful apostle ? (2 Cor. 5:11 n). Shall not we humbly seek grace from God that our life and ways may reflect the truth we confess? And shall we not beseech at the Throne of Grace, that the lessons we have been considering may be so impressed upon the hitherto heedless and indifferent that they may be constrained to seek salvation while God in grace still invites-not willing that any should perish, but come to a knowledge of the truth and be saved.
W. L. G.

QUES. 7.-Why do "Christian Scientists" look so peaceful and happy? People say there must be something in a religion that does this. And why is this not oftener said of Christians?

ANS.-Because "Christian Scientists" live in " a fool's paradise." Having taken in the falsehood that there is really no sin, no evil, no suffering-all these things being but "errors of mortal mind,"-the devil, whose existence they deny, deceives them at will.

Of our Lord Jesus it was written, "He is despised and rejected of men; a man of sorrows and acquainted with grief" . . . and, " Surely He hath borne our griefs, and carried our sorrows, yet we did esteem Him stricken, smitten of God, and afflicted " (Isa. 53 :3, 4). In passing through this scene of sorrow, of evil, of death, how could our Saviour be any other than "a Man of sorrows and acquainted with grief? "

But, as Christians, it is to our reproach that we are not more constantly "rejoicing in the Lord." But our rejoicing is not in falsely denying that "the whole creation groaneth and travaileth in pain together until now " (Rom. 8 :22), it is in the Lord-in the peace that God gives, in the assurance of sins forgiven, in the hope of our Lord's return to take us away with Himself. This is not "a fool's paradise," but faith in God, and His grace triumphing amid the groaning of creation in which we also have a real part. Who but one with deceived mind can deny the suffering, the groaning, that man and beast have been passing through these past four years of war, of famine, of distress and awful wrong! It would be difficult to understand how anyone can receive the Shameful deceptions of so-called "Christian Science," had not God's Word told us that "the god of this world (Satan) hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them" (2 Cor. 4 :4). The very name "Christian Science" is a gross deception, for it is neither Christian nor scientific. It denies sin and atonement; it is therefore opposed to Christianity. And as to Science, it is a burlesque of that.

QUES. 8._What is the significance of "Charity," so much spoken of in 1 Cor. 13th chapter ?

ANS._The word "charity" is now usually understood as kindly feelings toward others, as benefactions or gifts to the poor, etc. But this does not express the meaning of the Greek word agape, which is used throughout this chapter. It is correctly rendered love in the Revised and all good modern Versions. In 1 John 4 :7-12 this same word agape is used several times, and rightly rendered "love" there. To say "God is charity" (the same word) instead of " God is love," would rightly shock our ears.

But it is difficult to explain, in our human language, spiritual qualities like love, patience, hope, life, etc. So love is described in 1 Cor. 13 by what it does and what it does not. Verses 1, 2 show that great gifts would leave their possessor barren if he has not love. Verses 4-7 show what love does and what it does not. Verses 8-13, that love is to continue and flourish in its own home with God when other virtues and gifts have passed away. Love shall never end, for " God is love ! "

QUES. 9.-Please explain Rom. 7:9, "For I was alive without the law once; but when the commandment came, sin revived, and I died."
ANS.-The apostle here speaks of the state of the conscience. A person may (without accusing conscience) do things which, when illuminated by the word of God, convict him as a transgressor. For example, many complacently worship and pray to " the Virgin " and to "the saints" who, when enlightened by God's Word, realize they have been idolaters, and guilty.

The passage, however, speaks of what is deeper still; it speaks of a man's conscience resting on an external obedience to the law. But when, illumined by the Holy Spirit, he realizes the spirituality of the law-that it also applies to the thoughts and intents of the heart-then the security in which he rested is all broken up. The law says '' Thou shalt not lust," and lust is in his very nature ! It is all over with him then ; the death-blow has been administered by the very law in which he had trusted. "Who shall deliver me? " is his cry then, which is answered by " I thank God, through Jesus Christ our Lord " (ver. 25). Christ Himself, with whom faith links us, is made our righteousness in God's sight, for we who believe are in Christ, not in Adam.

QUES. 10.-" Is not ' paradise,' mentioned in Luke 23 :43, the same as the ' third heaven ' in 2 Cor, 12:2, 4 ? Some of my acquaintances say it means different degrees of happiness."

ANS.-2 Cor. 12; 2, 4, to which you refer, clearly shows that "paradise" and the "third heaven " are one and the same place. Paradise is also mentioned in Rev. 2 :7 as the place of God's delight; as Eden, the paradise on earth, was the place for man's delight, and where God communed with him. Compare also Rev. 22:1, 2.

Three "heavens" are mentioned in Scripture; not as degrees of happiness, but spheres of God's power and display. (1) The firmament, or expanse, which God made on the second day, separating the waters above from the waters beneath the expanse, which God called "heaven " (Gen. 1 :8). (2) In verses 14-17, sun, moon and stars are appointed as luminaries in an infinitely larger sphere, also called "heaven." (3) Then we have "The heaven of heavens cannot contain Thee ; how much less this house which I have built" (1 Kings 8 :27); this naturally suggests the " third heaven " of 2 Cor. 12, as the paradise of God.

QUES. 11.-"Of what nature was the ministry of Anna, the prophetess (Luke 2 :37) ?"

ANS.-It is described in vers. 37, 38:She "served God with fastings and prayers night and day" as a devoted Jewess in His holy temple, keeping her body well in hand by fasting, and giving herself to prayer-for Israel, surely, as well as for individual needs. Therefore this saint of God was able to discern the infant Saviour when He was brought into the temple, and "speak of Him to all them that looked for redemption in Jerusalem," and raise her voice in thanksgiving for what her eyes now beheld. Is interceding for God's people, speaking to them of the Saviour, accounted small ministry? God accounts it as highest and most honorable service, whatever this poor world that loves show may think of it.

CALENDAR FOR THE MONTH

Daily Bible Reading.. July 1, Isaiah, ch. 52; July 15, ch. 66
Memory Work………………… Galatians, chap. 2.
Good Reading…… …. C. H. M. on Genesis, to page 174

With July 1st we begin the last part of the wonderful prophecy of Isaiah; we reach the end of the book, chap. 66, on the 15th of the month, and begin Jeremiah on the 16th. Morning is the best time to do your reading, in most cases at least. Try to make it a part of your " before breakfast" work, and be sure to read carefully, slowly, and seeking to get the meaning.

Did you get through Galatians 1 for June ? There are some particularly good verses to hold fast-" Who gave Himself for our sins," etc.; " To reveal His Son in me," etc., and others. Coming now to the second chapter we have a little stiff work, as the sentences are a little involved. But who can afford to miss the last half of the chapter-the very title-deeds of faith? So let us take good hold, and encourage one another. I have found a good way to memorize was to set down in my note-book the first line of each verse, as much as I could write on a line of my book, like the index of a hymn book. This helps to fix the order of the verses in your mind until you can dispense even with this aid.

I am very glad we have taken up C. H. M. for our Good Reading. Isn't it beautiful ? So simple and clear, yet so profound. As a mere matter of literary style it is well worth reading. It is said that Mr. Gladstone particularly admired its beautiful diction. But its value is chiefly that it unfolds this first book of the Bible, and lets us see some of its rich types of Christ and His gospel. Next to its clear gospel teaching, I have been struck by its intense loyalty to the Word of God. That is what we need, the deepening conviction of the all-sufficiency and the perfection of the Word of God.

But shall I tell you one little worry I have had about this Good Reading proposition ? How many are availing themselves of it? Are you, and you, and you? It is so easy not to begin. Maybe you haven't a copy of the book, or it is loaned, or something. Well, you can get a copy-buy or borrow one-only don't miss it. As we did not begin till near the middle of June, I am setting page 174 as the limit for our July reading. This will allow time for all to catch up by the close of July.

I am tempted to propose that we form a list of those who are reading with us. Let's do it. Who will send on their names on a post-card, saying they are at it ? Let us see how quickly we can get the first twenty-five, and the first one hundred ! While you are at it, you can mention about the daily Bible reading too.

I think it may be well to say a word to more advanced students, who desire to go more deeply into the study of Genesis. Such books as, " Creation in Genesis and Geology," by F. W. Grant; " Meeting-place of Geology and History," by Sir William Dawson; " Modern Science and Christianity," by F. W. Bettex, are most interesting and very helpful, in showing that true knowledge is not against but for the truth of God's Word. Any High-school graduate will be able to enjoy these books. They can be had from the publishers of this magazine.
Five Minute Men

During the past war there was organized a band of public speakers, if I mistake not, who were to present to the public important questions for general welfare, such as War Savings Stamps, Loans, Thrift, etc., and who were supposed to make their appeal in four minutes.

Did you ever calculate how much 5 minutes a day will amount to in a year ? Thirty hours. And how many pages the size of C. H. M. could be easily read in that time ? About 900, or 3 volumes as large as Genesis. Take another 5 minutes, and how many verses of ordinary size could be committed to memory in a year ? I think for an ordinarily quick person the first 10 chapters of John's Gospel could be memorized. Worth while ?

Who then are going to be " Five Minute Men," and women? Here's your "slogan"-"Five minutes a day means 30 hours a year."

An "Honest Objector" on a Submarine

He was not there as a prisoner, but doing service under the appointment of his Government. Being a Christian, he shrank from the thought of taking the life of his fellow-creatures. But how could he avoid it on a Submarine ? Well, he asked the Lord to keep him from anything of that kind. The vessel was ordered to a part of the sea where its duties were to convoy merchant ships, and they never had to fire a torpedo. " Commit thy way unto the Lord ; trust also in Him, and He shall bring it to pass " (Ps. 37 :5).

Modesty is a beautiful trait. It is shown by having respect for those who are older, a willingness to listen rather than to force itself upon the attention of others.

It does not boast, nor argue beyond the point of politeness. It is cheerful without being too boisterous. Modesty is a beautiful thing.

Correspondence

The letters are beginning to come in, and we must share some of their contents. All have a kind word to say about the Y. B. D. "It is a good thing," "just what we have needed," etc. It is cheering, you may well believe, to get these letters.

One writes :"Our Young People's meeting was most interesting and helpful. We took up different thoughts in Isa. 40 to 43. There were 16 out." This correspondent describes these meetings, which are held every Sunday evening at 6.45, for about half an hour before the Evening Meeting. " We have a few hymns and prayer at the opening. Then a talk is given by one of the boys for at least 5 minutes and longer. Those who have spoken are all in fellowship, between the ages of 14 and 24. The subjects have been varied . . . on Old Testament saints, prophecies, gospel subjects and warnings to believers. The boys have done splendidly with God's help and guidance." There is a great deal more in this very interesting letter, and it speaks of other plans for Bible work which leave things a little more informal, with opportunity for the "girls" to ask questions. It is all very cheering and interesting.
" Most happy indeed and thankful are we all that you have been led to open a department for the young people ; this is doubtless the answer to the prayers of some of the saints, and begins already to show exercise and fruit. May we, as the Lord leads, gives grace and helps, come behind in nothing, and may the Spirit bring not a few of us into earnest persistent prayer that what has been started may continue increasingly to stimulate, encourage and aid us, that the Lord may be pleased in making us useful to saint and sinner." This is from a young brother who finds an open door for tract work in the great city where he lives.

" I am so glad for the portion for Young Believers, and mingle my prayers with the many others for the help of the dear young people who have to face the world in these perilous times in which we live." This writer then goes on to speak of a difficulty that is by no means uncommon. " There are so many of the children of families of the Lord's people so isolated from the fellowship of young Christians, etc. . . they make companions of those not with us, and often get among worldly companions as well."

What is the remedy for these isolated ones ? Let us remember them in prayer, and if you have any suggestions to make as to ways of helping, let us know. The writer makes one suggestion which I may speak of after prayerfully thinking of it a little longer.

We have a letter from a young man who speaks of being very much alone, although in a large meeting with many just a little older than he. Now that should not be. Let him seek to put himself under their influence, and let these older ones not overlook any who may be backward and lonely.

But we must stop, leaving some letters for next time.

"How can you prove the divinity of Christ? " was asked of a young backwoods' preacher. "How can I prove the divinity of Christ? Why He saved my soul!" was his triumphant reply.

Prayer is the very essence of communion 1 with God. In prayer, the soul and spirit of man hold converse with God, who is a Spirit. It holds a high place in the Christian life. Our Lord prayed, and taught His disciples to pray. So marked a feature was it of the early Christians that Jews and Romans spoke of them as, "They who call upon the name of Jesus."

Let us look at one phase of this important theme, viz., unanswered prayer. How are we to reconcile with this Christian belief and teaching, the number of prayers that are continually offered, and from all that we can see are offered in vain ? The cry goes up, but the Father's ears seem closed, as though He did not hear. How many Christians are presenting petitions for some personal object, for which they plead, and their plea is not granted.

A partial solution is to be found in this :men forget that prayer is more than a privilege; there is a law connected with prayer. Just as God has instituted certain laws by which He operates in the realm of nature, so certain laws operate in His spiritual kingdom. And as in nature definite results are dependent upon the observance of certain divinely established laws, even so in the realm of grace God has ordained that certain results can be produced alone by the observance of certain laws or conditions. And as a scientist who would disregard natural laws would fail in his experiments, so if we disregard the spiritual laws conditioning prayer, we cannot expect to have it answered.

What are some of these mistakes, errors and misapprehensions which largely account for what are called unanswered prayers ? One cause is the selfishness of too many prayers. Prayer was never meant to be all petition, all asking, all seeking, all getting. In fact, the spirit of prayer should be one of happy dependence and of gratitude. Our hearts should move us, with prayer, to give glory to God, praise Him for His perfections, and give thanks for His loving-kindnesses, and recount His beneficent providences. But where men think only of themselves, of something they want, prayer is radically defective. And this selfishness is shown, too, in asking only for material things. Reverently we may say that God does not like a beggarly attitude in a seeking of earthly gifts.

True prayer is a longing for divine communion. It is the soul in its better hours, in its loftier moods, pouring forth its most ardent love, in deepest and humblest penitence, in highest hopes and aspirations, to the ear of our divine Friend. As some pupil looks admiringly into the face of his noble teacher, or as some child approaches an affectionate father or mother, so our spirit addresses its deepest thoughts and feelings to Him who is kinder than the kindest, nobler than the noblest, friendlier than the friendliest.

Love is the true motive-spring of prayer. As Coleridge's lines run:

" He prayeth best who loveth best
All things both great and small."

This is true prayer where it is worshipful and spiritual, instead of merely material, and where it is an unselfish pleading for the bodies and souls of others. Such a worshiper will not fail of blessed answer, as he who prays otherwise is most apt to fail.
Another cause of unanswered prayer arises from a misunderstanding as to how God answers prayer. The promise of God is not always that He will answer our petitions by removing particular evils, or by granting specific requests, but that He will give us the grace and strength to meet the emergency and to endure and overcome the trial. This is the meaning of that passage:" But God is faithful who will not suffer you to be tempted above what ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it." That is, prayer was not always meant to take away trial or its pain, any more than a sense of duty in waiting upon the sick takes away the danger of infection; but it preserves the strength of the whole spiritual man, so that we can bear the trial without falling into despondency or sin. A sorrow comes upon you. Omit prayer, and you fall out of God's sustaining in the temptation. You get angry, hard of heart, and restless in times of trial, but meet it with prayer, cast your care upon God, claim Him as your Father, submit yourself to what He permits to come upon you, then the embittering effects of pain and sorrow pass away, and a stream of strengthening and softening grace pours into the soul. Were we to go upon our knees with this aim and purpose when in temptation or trouble, there would not be so many complaints of unanswered prayers. Nay, we would find that, "The name of the Lord is a strong tower; the righteous runneth into it, and is safe."

Another cause of ineffectual prayer is falling away from God. Some people pray in times of need, or in straits, when they otherwise do not come to God ; for irreligious people are by no means without occasions when they pray. This was the case with king Saul. "And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by visions, nor by prophets."

Our unanswered prayers are chiefly the fault of our low spiritual state. To live in worldliness, in religious apathy and sin, and then seek an audience with God, is well-nigh akin to sacrilege.

The great preacher Spurgeon declared that he had no unanswered prayer. Why ? He lived and worked in the presence of God. He prayed with a child's simplicity, and with a child's unquestioning faith. And such a life and such prayers God could not but hear and honor. To turn away from sin, to overcome evil tempers and to walk with Christ in daily fellowship of spirit, are necessary to have power with God, and avoid ineffectual prayer.

Yet another explanation of unanswered prayer is found in our Lord's reply to Zebedee's wife when she came worshiping Him and desiring a certain great favor of Him for her sons James and John. Truly she had followed Jesus from Galilee, and was to prove her fidelity at the cross and sepulcher. She had given her two sons to Christ. She had faith, devotion, and sacrifice to voice her prayer. But Jesus replied, " You know not what you ask," and explained to the disappointed mother that what she thought honor and glory for her sons meant a… baptism of trial and pain severer than human nature might be able to endure. Aye, how often our prayers are unanswered for this reason, "that we know not what we ask." That thorn which we so pleaded to have taken away is a precious discipline of grace. That joy, that prosperity, that prize, for which our soul so yearns, would prove the very worst thing for us, a hurt to our peace of mind and health of spirit. When the Israelites murmured at the manna, and prayed for flesh, we read, "And God gave them their request, but sent leanness into their souls." They knew not what they asked, and their complaining prayer was answered to their hurt, because God would thus show His displeasure. And how often we have asked for things, and felt pained that we did not get them, when God, by withholding the request was saying:" My child, you know not what you ask; but I do, and in love grant not your request to your sorrow and hurt."

Prayer is indeed a precious privilege. For needy sinful men and women to be permitted to come into the presence of the infinitely great and holy God in prayer, to make confession unto Him, to unburden before Him the troubles and cares which weigh heavily upon them, and to present their requests for needed strength, wisdom and guidance, is a privilege that cannot be overestimated.

And to the sincere child of God, let us be assured, there are no unanswered prayers. For either the petition is directly granted, or helping grace is given, which in God's sight is a far richer answer. Let us but ask aright, as directed by the Holy Spirit and the Scriptures, and leave the answer to Him whose Word cannot be broken. Selected.