QUES. 14.-Please explain briefly in Help and Food the difference between the Kingdom of Heaven and Kingdom of God.

ANS.-The "Kingdom of Heaven" is the dispensational aspect of the Kingdom of God. It is the establishment of Heaven's rule upon earth, and is found therefore only in Matthew, which links the ministry of John the Baptist and our Lord with the Old Testament prophecies of Messiah the King, and His kingdom upon earth.

The "Kingdom of God" is not dispensational, but runs through all the dispensations. It speaks of God's authority over man and the earth; and wherever it is in heart submitted to, there it is manifested in man (Rom. 14:17). The kingdom of God is among you (see margin), answered our Lord to the blind Pharisees who wanted to see signs and outward display, while Himself, the practical and perfect example of God's mind among them, they had no eyes to see.

In Hebrews 3:1, Christians are said to be "partakers of the heavenly calling;" therefore anything in connection with the heavens ought to be of greatest interest to the children of God. In the New Testament we read of the heavens opened four times, and we cannot but believe that the Spirit of God would lead our souls to meditate with profit on this holy theme. May our hearts be opened to the truth set before us on these occasions.

The first passage in which we read of the heavens being opened is in Matthew 3:16, 17; it is in connection with our Saviour's earthly ministry. For the first time in the history of the world, here was a man-a perfect Man -in whom God could rest in perfect delight. The heart of the blessed God could find its perfect satisfaction in Him who stood there on the banks of Jordan. Before this, there was not a man on earth that could fully answer to His heart. He had-walked with Adam for a brief season in Eden; He visited Abraham in the plains of Mamre; but the love of His heart could find no complete outlet until His own beloved Son stood as a Man among men. What a blessed Object is here presented to us, dear reader. The Eternal Son having laid aside His glory and come down to this sin-ruined world to reveal to us the Father-the loving heart of our Saviour-God! And as the Father gazed with delight upon that perfect Man, He could not keep silence. He parts the heavens to declare, "This is my beloved Son, in whom I am well pleased." What a testimony to the personal, moral perfections of Christ the dependent Man! Let each of us ask our self, Is that Christ the delight of my heart? Can I say that to me He is the "altogether lovely?" As we view Him as the obedient One on earth who pleased the Father in all things, do we love to follow in His path, to hang over His words, and ponder over His acts of mercy and goodness to the needy? If God delights in Him thus, may we do the same; and as we do so, some moral likeness to Himself will be reflected in our lives. Then, at the end of our journey, what a blessed thing it would be to meet our Father's approval! Let us see to it, dear fellow-Christian, that we are learning the lesson set before us in Matthew 3:16,17.

The second place where we read of opened heavens is in Acts 7:56. But how different were the circumstances. The One who was the Father's delight here upon earth, had by wicked hands been cut off from the earth;

"His path, uncheered by earthly smiles,
Led only to the cross."

He who was loved by the Father was hated of men. But God had intervened:He had raised Him from among the dead and seated Him upon the throne as the -accepted Man in the glory of God. Earth had no place for Him, but God had set Him at His own right hand. And as the faithful Stephen charged the apostate nation with the crime of having put to death their own Messiah, and as they are ready to batter down his own body with stones, his face is turned heavenwards, and he sees "the heavens opened." There, the dying martyr sees JESUS. The Son of Man is at the right hand of God! The earth's rejected One is Heaven's accepted and glorified One. The thorn-crowned Victim upon the cross is now the glory-crowned Victor on the throne! What is the effect of all this upon Stephen? He is not occupied about his enemies, but beholds Christ at God's right hand! Let the mad crowd shout against him and revile him. He hears them not. Let the stones fly about him; he minds not the stones, for he sees JESUS!
Let us pause here a moment, my reader, and ask ourselves, What does Jesus in the glory mean to me? I believe it means this:That the sacrifice of Himself upon the cross has met our need, and has God's full acceptance; that we are now accepted in Him, the risen and glorified One, God's beloved Son. The fact of His being in the glory is the absolute proof that our sins are for ever removed from the sight of God.

Let us again ask, How far are we imitating Stephen? When we experience the opposition of the enemies of Christ, or the trials of the way in connection with following our Lord, do we look by faith in the opened heavens and see Jesus, the lover of our souls, smiling upon us? Can we say in such circumstances, "Lord, there is nothing between my soul and Thyself." That is the power of true sanctification. May the Lord enable us, dear fellow-Christians, to fix our earnest gaze upon Him in the glory, and thus be "overcomers."

In Acts 10:11 we find the heavens opened once more, in a somewhat different connection. It is not Christ Himself, but that which is dear to His heart that we view in this vision. It is His redeemed ones, His Church, that which occupies a unique place in the counsels of God-composed of all true believers in Christ, from the day of Pentecost till His return to claim His own, in fulfilment of His promise in John 14:3.

The circumstances connected with the revelation of this precious truth to Peter are very interesting. Peter, the apostle to the circumcision, was in Joppa, and while in prayer on the house-top, the heavens were opened and a great sheet, bound at the four corners, was let down from heaven; and in this sheet were all manner of beasts, fowls, and creeping things. And a voice from heaven says, "Rise, Peter, kill and eat." Being a good Jew, Peter began to object:"I have never eaten what is common or unclean," he says. This was according to the ceremonial law, and the Jews applied it to the Gentiles whom they disdained, and with whom they would not eat. But the authoritative Voice answers, "What God has cleansed, call not thou common." Thrice repeated, the sheet was then received up into heaven again.

Now what is to be deduced from this remarkable vision? God was bringing out the purpose that of old had been hid in His heart. He was beginning to unfold that which He had kept secret from the foundation of the world; that, consequent upon the rejection and ascension of His Son, and as the "fruit of the travail of His soul," He would gather out of a ruined world, sinners from Jew and Gentiles as companions for His Son, the company which He calls, "The Church which is His body" (Eph. 1:22,23).

Let us look at the details a little. Notice that the sheet came out from heaven; then was taken back into heaven. What does this imply? Surely this-that the Church's origin is from God, and heaven is its destiny. In Eph. 1:4 the Church is the special object of Divine counsel in the dateless past, while in chapter 2:7 of the same epistle we learn that the eternal ages to come will be the scene in which His grace and kindness will be displayed. Mark also that as in the sheet were all kinds of creatures ceremonially unclean, so the Church is composed of sinners of every clime who are cleansed by the blood of Christ. The Voice told Peter that they were "cleansed," and Paul tells the believers in Corinth that they were "washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Cor. 6:11). Into yonder realms of glory, sin or its fruits could never enter ; neither could we, until made fit for the " inheritance of the saints in light" (Col. 1:12). And let us learn a great lesson here, dear reader:it was while Peter was praying that he got this revelation from God. It is as we betake ourselves into our chambers in prayer that our Lord reveals to us His sweet counsels of grace and wisdom. Thus we learn to be intelligent in the things of God. May it be so with us as His people.

The last place in which we see the heavens opened is in Rev. 19:11. Again it is Christ that is brought before us; that blessed One is the center of all the divine counsels. His death upon the cross is the groundwork on which, God's eternal purposes rest, and it is the basis of all blessing for guilty man. In vision, the apostle John sees the heavens opened, and He whose name is called the Word of God comes forth in His judicial power and glory. He had come once as the Word "full of grace and truth," dispensing it with lavish hands, and ministering peace to as many as felt their need. As come from the Father's bosom, He told out the love of the Father's heart, and invited sinners to put their trust in Him. But now, in Revelation, He appears, not as the lowly Lamb in self-surrender, but as "the Lion of the tribe of Juda" (Rev. 5:5)-not as the Saviour of sinners, but as the righteous Judge of all the earth, to bring low all the rebellion and pride of man, and to set up His glorious kingdom. Oh how solemn, dear reader! Let me affectionately ask, Hast thou made the acquaintance of the Lamb of God? Know-est thou Him as thine own, thy personal Saviour? If not, I beseech thee to confess thy sins to Him now, and He will put them all away by His precious blood. "Acquaint now thyself with Him, and be at peace, thereby good shall come unto thee"(Job 22:21).

The truth brought before us here is simply this:The Lord Jesus Christ is going to come back to the scene of His rejection to put down with divine power all opposition, to own and deliver the repentant remnant of Israel, and to reign to the ends of the earth as the Son of Man. What a glorious day awaits this groaning creation-a day when righteousness will reign, and the glory of God will flood the whole universe. (See Isa. 11:1-5; Hab. 2:14.) For a long time the heavens have been silent, but soon they will open again, and He shall come forth to claim the earth for God, and the kingdoms of this world shall become the inheritance of Christ and of the Bride which shall accompany Him. But ere that public event takes place, He shall come silently for His own, and take them away to the Father's house, in the fulness of His own acceptance before the Father; then He shall sweep this rebellious and unclean world with "the besom of destruction" (Isa. 14:23), and reign in all His glory as "King of kings, and Lord of lords" (Rev. 19:16).

We have contemplated Him as the obedient One on the earth and witnessed to by the Father (Matt. 3:16,17). We have viewed Him as the accepted and glorified Man with God (Acts 7:54-60). Then we have seen (in type) the object of His affections-the Church which He has sanctified (Acts 10:9-16); and, lastly, He is manifested as the rightful Heir of the world coming to judge the earth and to establish His kingdom (Rev. 19:11-16). May the Spirit of God lead our souls to look into these opened heavens while waiting for Him here, and occupying till He come. J. F. Turnbull

"As I was walking, and looking up on the sky and clouds, there came into my mind a sweet sense of the glorious majesty and grace of God, that I know not how to express. I seemed to see them both in sweet conjunction-majesty and meekness joined together; it was a sweet, and gentle, and holy majesty; and also a majestic meekness-a high, great, and holy gentleness."

" What sweet delight in God came into my soul in reading those words, ' Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen.' I thought within myself, How excellent a Being that is! How happy I should be if I might enjoy that God, and be wrapped up in Him in heaven! I kept repeating these words of Scripture to myself, and prayed in a manner quite different from what I used to do, with a new sort of affection."

"The holiness of God has always appeared to me the most lovely of all His attributes. The doctrines of God's sovereignty and free grace, in showing mercy to whom He would show mercy,' and man's absolute dependence on the operations of God's Holy Spirit, have very often appeared to me as sweet and glorious doctrines. It has often been my delight to approach God and adore Him as a sovereign God, and ask sovereign mercy of Him."

"I have loved the doctrines of the gospel; they have been to my soul like green pastures. The gospel has seemed to me the richest treasure, the treasure that I have most desired, and longed that it might dwell richly in me. The way of salvation by Christ has appeared glorious and excellent, most pleasant and most beautiful. It has often seemed to me that it would in a great measure spoil heaven to receive it in any other way."

"Oh, how much pleasanter is humility than pride! Oh, that God would fill me with exceeding great humility, and that He would evermore keep me from all pride. The pleasures of humility are really the most refined, inward and exquisite delights in the world. How hateful is a proud man! How hateful is a worm that lifts itself up with pride! What a foolish, miserable, deceived worm am I, when pride works! "

One day I passed beside a smithy's door,

And heard the anvil sound the vesper chime;
Then, looking in, I saw upon the floor,
Old hammers worn with beating years of time.

" How many anvils have you here," said I,
"To wear and batter all these hammers so ?"
'' Just one! " the blacksmith said, with twinkling eye;
"The anvil wears the hammers out, you know."

" And, so," said I, "the anvil of God's Word
For ages skeptic blows have beat upon;
Yet, though the sound of hammers thus was heard,
The anvil yet remains; the hammers-gone! "

-Selected

On the death of Mrs. W. L. Grant, the author's wife.

" Our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him" (1 Thess. 5:9, 10).

A sleep in Jesus! Called to rest
By Him she loved so long, through grace;
The lessons of the desert o'er,
She now beholds her Saviour's face.
Within the veil, where glories shine
No eye hath seen, no tongue hath told,
Where dwells the Majesty Divine
In light no mortal may behold.

Asleep in Jesus! Absent from
The body, present with the Lord,
Who died for us that we should live
With Him, our life, our souls' adored.
From earth's frail tenement released,
From earthly task and vigil borne,
She waits above, in blissful rest,
The glorious resurrection morn.

We sorrow, but we sorrow not
As those bereft who hopeless weep;
Redemption's glories gild our grief
When our beloved fall asleep.
The light that streams from Calvary's cross
O'er all this dark, sad scene of sin,
Reveals a blessed Saviour-God,
Begets a living hope within.

The parting soul might well despair,
When God recalls the life He gave,
Had we no Rock whereon to stand,
Had we no hope beyond the grave.
But, ah! the Rock of Ages cleft,
When justice smote, that grace might flow-
The stroke of death and judgment bore,
That we the love Divine might know.

And though the things of time might wane
Her faith had hold of things above,
And found 'mid weary days of pain
Abiding rest in Jesus' love-
That love which sought, and found, and saved,
Which took all guilt and fear away,
And shed o'er all life's checkered path
The light of God's eternal day.

With thankful heart and humble mind
Her lowly path through life she trod;
Her deep desire, whate'er her lot,
To magnify the grace of God-
Sought not her own, but others' weal;
Her home, her realm of sweet content,
In willing service found the joy
Which flows from love with labor blent.

In weakness, trusting in God's power,
His mercy strewed her path with praise;
His grace sufficed in needy hour,
His love sustained in darksome days.
Throughout the changing, lengthening years,
Her Lord to her more dear became-
Found in His love still deepening depths,
More glories in His peerless Name.

Ah! many a prayer did "mother" breathe
That God would all her loved ones bless,
That all might know and serve the Lord,
Her precious Saviour's Name confess;
That He would ever guard and guide,
And mercy grant and grace bestow;
And for His glory over-rule
The path of faith for each below.

And not her own dear flock alone,
But all akin through nature's ties,
That all with Him be found above
When Christ shall bid His saints arise.
She bore them in the arms of faith
Up to the sprinkled throne of grace,
And pled His mercy, and their need,
Before her God and Father's face.

When glory reaps what grace hath sown
And faith gives place to raptured sight,
When we shall know as we are known,
And endless day supplants the night,
Of all her counsels, yearnings, prayers,
The glorious fruitage shall appear;
And lo! her children shall arise,
And call her "blessed," mother dear.

Our sorrow's cloud is lustered here
By rays from where she lives in bliss;
Yet, ah! the ministry of love,
The voice now stilled, we miss! we miss!
With many a dear remembrance fond
With sweetly hallowed love entwined,
Within the hearts of all her own
Her memory blest shall live enshrined.

And while we hold the memory dear
Of our beloved and blessed dead,
O'er death's dominion faith can see
The light of Resurrection shed.
The Lord of Life shall soon despoil
The power which has enthralled so long:
Though dark and sorrowful the night,
The Day will break in light and song!

And, oh! when dawns that glorious Day,
What joy untold shall fill each heart,
When all shall re-united meet
Where bliss abides, and naught can part!
And there the Man of Calvary's tree
As Lord of All enthroned we'll see
And with o'erflowing hearts adore;
The swelling song of triumph raise,
With all redeemed Creation praise
God and the Lamb for evermore!

W. L. G.

All mankind has descended from one man-Adam; therefore, all mankind is spoken of as " in Adam" (1 Cor. 15:22). Created in God's image, with life in-breathed by his Maker, man is by creation " the offspring of God," as Scripture asserts (Luke 3:38; Acts 17:29). But the voice of the tempter was heard; through disobedience a terrible fall resulted, which morally separated man from his Maker and Benefactor. It was after this, when cast out of Eden, that Adam had a posterity. Born in the same condition as its head, all mankind is described as " alienated from the life of God " and " dead in trespasses and sins" (Eph. 4:18; 2:1).

Out of this condition man cannot extricate himself, and God does not patch up a ruin, nor restore it to its primitive condition, but brings in something new and higher. Therefore when ruin had come in through sin, God at once spoke of a new Man to come-not from Adam, "but the Seed of the woman," which of necessity implied another source of life. Adam appears to have understood this, for he at once calls his wife, not " Isha " (woman) as at first, in chap. 2:23, but "eve" (Living), from whom the promised Seed was to come (Gen. 3:20).

From that time the children of faith looked for the Promise-dimly it may have been (perhaps not so dim as we may think), but growing clearer and brighter to faith as the weary ages passed; faith and hope continually strengthened by foreshadows and prophecies of Him that was to come, until the glad announcement was heard, " Unto you is born this day in the city of David a Saviour, which is Christ the Lord," and a host from heaven proclaimed, " Glory to God in the highest, and on earth peace, good pleasure in man " (Luke 2:14, New Trans.), 1:e., in Him and through Him now come into the world, God finds afresh His good pleasure in man, as is also shown by His genealogy through the woman in chap. 3, which runs back and up to God.

But how can fallen man enter in or have part in God's '' good pleasure ? " A new birth is the answer:a birth in which God's power must be put forth afresh, and on a higher plane than at first in Genesis; a birth in which the Word of God and the Spirit of God combine, as John 3:5-8 and Jas. 1:18 declare. The word of truth is presented to the conscience and heart of man, and by the Holy Spirit the precious seed becomes the life-giving power in man's heart. Thus, a ruined man is begotten anew, is born of God, is brought into a new family of whom Christ, " the Second Man," " the last Adam," is Head (1 Cor. IS:45,47). It is of these two headships -of Adam and of Christ-that Rom. 5:14-21 treats.

" Therefore if any man be in Christ, he is a new creature :old things are passed away; behold, all things are become new " (2 Cor. 5:17).

O Christian, does it not make your heart bound with joy that now you are a child of God-born into the family of whom Christ is the Head ?-for, says John 1:12, "As many as received Him (Jesus), to them gave He power (the title) to become the sons of God, even to them that believe on His name; " and 1 John 3:2 adds:'·' Beloved, now are we the children of God ; and it doth not yet appear what we shall be:but we know that when He shall appear, we shall be like Him ; for we shall see Him as He is. And every man that hath this hope in Him, purifieth himself even as He is pure."

What is it to be " in the flesh " ? Scripture speaks of " the flesh " in two ways-in its literal or physical sense, and also in a spiritual sense. In the literal sense it embraces all mankind, as in the following passages :Gen. 6:13, "And God said unto Noah, The end of all flesh is come before Me . . . and, behold, I will destroy them with the earth; " Matt. 24:22, " Except those days should be shortened, there should no flesh be saved; " John 17:2, " Thou hast given Him power over all flesh; " Acts 2:17, "I will pour out of my Spirit upon all flesh," etc.

In the spiritual sense, " the flesh " is the state or condition in which man is since the Fall. By disobedience (which was indeed a revolt against God) man's spirit and soul became estranged from God-from the fellowship of his Creator. In this estrangement from God, man became characterized by the lower part of his triune being-by the flesh. His spirit has all but lost control; the flesh and its passions rule, and thus man is " in the flesh'' -is characterized by it. God's testimony as to this state is, " The carnal mind is enmity against God … it is not subject to the law of God … so then they that are in the flesh cannot please God " (Rom. 8:7, 8).

On the other hand, " in the Spirit " is also a state, or condition, of those who in new birth have received a spiritual and divine life, having been " born of the Spirit" (John 3:6). In receiving Jesus as the Son of God, the believer has eternal life imparted by the Holy Spirit's power ; for " as many as received Him (Christ) to them gave He power (or, the right) to become children of God"-to take their place as such (John 1:12). The two classes then are distinguished thus in Rom. 8:5-9:" They that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit; and the end of each is contrasted thus :" The mind (margin, minding) of the flesh is death; but the minding of the Spirit is life and peace."

" But," says the apostle addressing believers, " Ye are not in the flesh (not in the natural man's condition), but in the Spirit (the born-again condition) if so be that the Spirit of God dwell in you." When Christ our Lord took His place on Heaven's throne, He sent the Holy Spirit to dwell with His people on earth to be their Advocate and Guide ; hence He is called " the Spirit or Christ," and His presence in the believer is the seal that such belong to Him. So, " if any man have not the Spirit of Christ, he is none of His " (Rom. 8:9).

Now, if those born of the Spirit are " not in the flesh," as His Word declares, why does " the flesh," the old Adam nature, remain in us who have received Christ ? Why is that nature with evil lusts left in us His people- so much tried by it, so often dishonoring God through it ? Ah, as Israel was to be tested by the Canaanites left in the land after they had entered to take possession (see Judges 2:22, 23), so are we tested as to siding with God against that insidious enemy left within. Self-indulgent Israelites soon fraternized and intermarried with the Canaanites in the land; they became unfaithful in their allegiance to Jehovah; so the Christian is, alas, but too easily seduced from his allegiance to Christ.

Addressing the Corinthians, the apostle says to them, " I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ " (2 Cor. 11:2, 3). How "insidious and treacherous " the flesh" is in the Christian is often learned by sorrowful experience.

The works of the flesh and those of the Spirit are pointed out in Gal. S:17-23. To deny that the flesh is in us still, is self-deception. Our only safety against the flesh is to " walk in the Spirit,"-in the mind and ways of Christ. There, the flesh has no power ; and " if we live in the Spirit, let us also "walk in the Spirit/' (Gal. 5:25) is the apostle's admonition.

" The flesh," then, in its spiritual sense, is the evil nature we have as children of Adam. " In the flesh " answers to being in and of Egypt, as " in the Spirit" answers to being in and of Canaan.

Calendar :Aug. 16th to Sept.15th.

DAILY BIBLE READING:………Aug. 16th, Isa. 5 ;Aug. 31st, Isa. 20 ; Sept. 15th, Isa. 35. MEMORY WORK:……………l Thess. 2:17-3:13.
GOOD READING:…. C. H. M.'s Miscellaneous Writ's., Vol. 5, pages 111-262, "Life and Times of Elijah."
MONTHLY QUESTION:-What passages of Isaiah are applied in the New Testament to the Lord, His person, life or work ?

Our Memory Work

I have remarked before that the most important feature of this work is not how much we can retain word for word of parts of Scripture (important as that is), for many no doubt find it difficult to attain perfectness. Let not this discourage you, for occupation with God's Word cannot fail to give you a large measure of acquaintance with it textually; then from the habit of recalling from time to time portions we have been seeking to memorize, meditating upon them, we shall reap much spiritual profit.

In the words of another, " We want to be in company with the Lord Jesus. He had a thousand links formed between His soul and the scriptures of God. So it should be with us. His references to it were as the glance of an eye familiar with its object. Fill your vision with the glories of Scripture, and all the darts of wicked and unreasonable men will be as so many straws. God has put in His oracles all the vindication they require."

Shall we not find our company with Him in and through the precious book of God? To Him its every! word was life and power. In it He is everywhere to found,-He is " the Word," and "the Bread of God."

Our Daily Bible Reading

We are now reading Isaiah-the chief of the major prophets. He surpasses all in wonderful breadth of vision, which is really universal in its scope. The richest figures and forms of expression abound in this book. The prophet's presentations of the glories of Christ and His kingdom are most graphic and glorious, and along with this, as we might expect, redeeming love and grace are interweaved, so that Isaiah has been rightly called " the Evangelical Prophet."

He fully exposes the moral ruin of Israel, but sheds upon this dark background the future glory of the Messiah and His kingdom. This involves the restoration of the nation after Jehovah's judgments have been accomplished. The bringing in of blessing for the nations, and the supreme exaltation of Jehovah's house as the divine center for the whole earth form bright parts of his prophecies. All is set forth in such rich and varied ways that an attentive reading of this prophet cannot but command our heart's worship, and cause us to rejoice in such a blessed revelation of the purposes and grace of God.
To outline the divisions of this book may be helpful in our reading.

Div. 1 (chaps. 1-12). Israel's failure through independence and rebellion. God coming in sovereign grace to accomplish final blessing.

Div. 2 (chaps. 13-27). Divine judgments upon the nations and Israel are in view of deliverance from the thraldom of sin. The judgments reach a universal scope, as also the blessing.

Div. 3 (chaps. 28-35). Here the holiness of God shines out m a succession of "woes" pronounced against Israel's sinfulness. By contrast we get the reign of peace, the out-poured Spirit, and all creation made glad through the revealed glory of Jehovah.

Div. 4 (chaps. 36-39). This is historical, giving us facts of Hezekiah's reign, but prophetic in meaning.

Div. 5 (chaps. 40-48). God's controversy with Israel concerning idolatry, and His ways in grace and government.

Div. 6 (chaps. 49-60). The victory, and He who wins it through rejection and suffering. Here Christ is the great subject. He takes the place of Israel, Jehovah's failed servant, and carries all to a glorious end.

Div. 7 (chaps. 61-66). In this final portion, God's ways with and for His people are presented, consummated as they will be in the glory of the last days.

Throughout, Isaiah gives us the greatest range of subjects, and widest view-point of any of the prophetical books.

Some Outlines of Truth

Let us now briefly consider the Assembly's relation to the Holy Spirit.

We have already spoken of how the beginning and formation of the Body of Christ, which is the Assembly, is connected with the coming and personal presence of the Spirit in the world. This fixes Pentecost as the commencement of its history.

As thus formed and established, it is the unity of the Spirit, not only because He forms it, but because He dwells in every member of it ; and not only for their individual blessing and direction in their special privileges, responsibility and walk, but also as uniting each member to every other in mutual dependence, interest, and ministry for the good of the whole. He is the sole power for and director of its activities (1 Cor. 6:19; 12:4-27; Phil. 3:3, N. Trans.).

Not only is the individual believer spoken of as the temple of the Holy Spirit, but the local assembly is given that place also. Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you ? If any man defile [or, destroy] the temple of God, him shall God destroy ; for the temple of God is holy, which ye are " (1 Cor. 3:16,17). Thus the company of God's people is viewed as God's temple by reason of the Spirit's indwelling, and the evil workman who destroys the character of this temple by his wicked work, shall suffer God's judgment. Holiness is emphasized in both the individual and collective applications of the figure of the temple (1 Cor. 6:15-20; 2 Cor. 6:14-18). This should be given the most serious consideration, for He who dwells in us is the Holy Spirit. We are called to perfect holiness in the fear of God (2 Cor. 7:1). This not only implies personal purity, but also that the assembly must be so characterized, and what is unholy is to be judged. This brings in the important subject of discipline and government in their various forms, which we must leave for another occasion.

Another scripture links with our present theme (Eph. 2:22), "Ye also are builded together for a habitation of God through the Spirit." The thought is similar to that of God's dwelling in Corinthians. Clearly all here is spiritual, not material, as it was with Israel. And since it is by the Spirit's presence that the company thus spoken of are God's habitation, it is there that the Spirit's power and leading are to be realized. He is to rule-not man. His fruit is to be manifested-not the works of the flesh. The assembly is the sphere for His activities in service and worship, not for human display or leadership. The flesh and its desires, the world in its way and wisdom have no place in such a temple. In the exercise of both mind and heart each individual must accord the Holy Spirit His place of full control ; and, in waiting upon Him, set aside fleshly impulses or restlessness of mind. How subduing to soul and spirit is the thought of the Holy Spirit's presence and indwelling, whether it be when we come together in the assembly, or in the daily course of life. May the Lord grant us a deeper apprehension of this sanctifying truth. Of course the Spirit's activities are by means of the saints as His instruments, both within and without the assembly. It is He who uses whom He will to God's glory and man's blessing-not human expediency or man's wisdom. Then it is the Word of God which the Spirit uses. It is " the sword of the Spirit"; the source of food for God's people, and the light for our guidance. How needful therefore to grow in acquaintance with it.

An illustration of John 7:38, 39.

Upon the site of the submerged cities of the plain, Sodom and Gomorrah, and in all the region of the Dead Sea we are told there is nothing but desolation, no vegetation-a desert. But amid all the death and sterility of the country, there is one little belt of bright green verdure, where waters from a spring flow down from the hills of Bashan and run out in a wandering stream. There, oleanders and small palms flourish, forming one spot where the eye can rest in the midst of ruin and death. So it is in a world lying in moral death that living waters through the believer are to flow out, carrying wherever they pass blessing and spiritual quickening. May God awaken increased exercise in our hearts that we may be wells of refreshment by the way.

May I speak of a fact too common, alas, to escape observation? We are living in times of superficial conviction. Souls are not plowed up by the Spirit of God, as He would and as they should be. Men say, "Peace, peace," too easily. The sinner is not made to realize the awfulness of his position-a guilty, lost and helpless soul on the brink of eternity. I know this is not considered popular preaching, and that it is hardly thought proper or wise to speak of the hell of eternity that awaits Christ-rejectors. As a result, the work of conviction is very superficial, and, even when real, of but shallow depth. But souls must be convicted of sin if they are to receive the gospel. That gospel is not a mere piece of logic to be reasoned about as:"All men are sinners; Christ died for sinners; therefore He died for me." Cold, lifeless acquiescence like this is not faith, nor salvation. It is the awakened soul that realizes what it is to be "lost" that can appreciate, as cold water to a thirsty man, the gospel of the grace of God. Men trim down the solemn fact of man's sin, and thus the Spirit's work of conviction is hindered. What wonder that the professing church is full of unsaved souls!

Let us take an example of this convicting work of the Spirit. I think you will find without forcing, the three features, conviction of sin, righteousness, and judgment. It is the first gospel sermon preached, after the descent of the Spirit at Pentecost, by Peter. We might use his own language as to it, "preached with the Holy Ghost sent down from heaven."

First, as to conviction of sin, he brings home to them the fact of their rejection of Christ:"Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain"( Acts 2:23). Here the Holy Spirit brings home the fact of their sin. It was not now a question of this and that transgression, but they had refused to believe on Christ-had rejected Him.

Next, he convicts them of righteousness, because Jesus had gone to the Father:"Whom God hath raised up, having loosed the pains of death, because it was not possible that He should be holden of it … Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear" (Acts 2:24,33). Clearly, God had manifested His righteousness, and vindicated His beloved Son in thus raising and exalting Him to the right hand of power.

Not so prominently, but still clearly there, the Spirit of God brings home to them the reality of impending judgment:"I will show wonders in heaven above, and signs in the earth beneath, blood and fire, and vapor of smoke. The sun shall be turned into darkness and the moon into blood, before that great and notable day of the Lord come" (Acts 2:19, 20). All nature would quake in the presence of its Judge, and this judgment was imminent.

Thus we have a threefold conviction of sin; and what was the result? "Now, when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles:Men and brethren, what shall we do?" Blessed work! Is there not joy in the presence of the angels of God over one sinner that repenteth? and here were three thousand souls crying under conviction by the, mighty work of the Spirit of God. Blessed and easy work now for Peter to set Christ before them, and to assure them of free forgiveness in His name.
S. Ridout, in "Lectures on the Holy Spirit."

Make Thou my hand, my Father,
I cannot go alone;
Put Thine own arm around me,
And hush poor nature's groan.

Take Thou my hand and lead me.
My trembling footsteps guide;
I have no hope or comfort
But at Thy blessed side.

And with my hand in Thine, Lord,
All shadows flee away;
I know the Hand that leads me-
I'll trust it night and day.

Blest Hand, for me once pierced !

Thou canst but lead a right. Thou'lt never loose Thy hold, Lord,

However dark the night.
So with my hand in Thine, Lord,
I cannot go astray;
Whatever be my portion,
thou art with me all the way.

H. McD

(Continued from page 325, Dec. 1921.)

Perfection in Two Aspects

(chap. 3:12-16.)

"Not as though I had already attained, either were already perfect:but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended :but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded:and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing."

Very early in the history of the Church men arose who confounded certain spiritual experiences, real or fancied, with the teaching of the Lord Himself and His apostles in regard to the first resurrection. We know of two by name, Hymenaeus and Philetus, of whom Paul wrote to Timothy that they had erred concerning the truth, " saying that the resurrection is past already," and by this overthrew the faith of some. Nothing is more detrimental to Christian testimony than making high claims which cannot be substantiated by experience-as some who take the ground of sinlessness, or of the eradication of an evil nature, because their teachers instructed them that this is their privilege as Christians. If after-experience proves that it is impossible to maintain this practically, there is grave danger that they will become utterly disheartened, and possibly renounce the faith entirely, unless preserved by divine grace.

The apostle, therefore, is careful to make it clear that he did not claim to have reached a state of resurrection-perfectness while here upon earth. He uses a word, in this instance, which means completeness, that to which nothing can be added. This state, he declares, he had not already attained. But he had it in view, for he knew that, at the coming of the Lord Jesus Christ, he would be made like Himself, and thus forever free from all tendency to sin. Meantime, he could but follow after, seeking earnestly to lay hold of that for which Christ Jesus had laid hold of him, and in a devoted life to exemplify the power of Christ's resurrection, in which he shared. The 13th and 14th verses might, perhaps, better be rendered as follows:"Brethren, I count not myself to have apprehended; but this one thing, forgetting those things which are before, I press toward the mark for the prize of the calling of God on high in Christ Jesus." What he says is that, one thing only he professes to have apprehended, or laid hold of, namely, that the path of blessing is found in forgetting the things that are past, and seeking to lay hold, practically, of his portion in Christ from day to day while ever keeping the goal in view. To do this is to " follow holiness, apart from which no man shall see the Lord." It is a great mistake to make this verse mean that unless one attains to certain experiences in holy living they will be forever debarred from a sight of the Lord; it impresses the fact upon us, rather, that he who will see the Lord is one who follows that which characterized his Master here-an inward and outward separation from all that is contrary to the mind of God.

The calling of God on high, is that heavenly calling which is characteristic of the present dispensation of grace. Christ is no longer on earth, His world-kingdom has not yet been set up, but believers are linked with Him is the glorified Man at God's right hand, and they are called to represent Him in this scene. The prize is the reward conferred by His own hand at the end of the race, and toward this Paul was pressing on, counting as dross and refuse all that would hinder his progress.

To his fellow-believers he says, "Let us, therefore, as many as be perfect, be thus minded." Are we then to understand that there is real or implied contradiction here to what has gone before ? He has told us that he was not perfect. Here he speaks as though he were, and links others with him in this perfection. The fact is, a somewhat different word is here used from that of verse 12. It implies perfection in growth-in development. An apple in June may be a perfect apple, so far, but it will have much greater completeness, or perfection in that sense, in August or September. And so with the believer.

The perfection of verse 15 is that of full growth, answering somewhat, if not altogether, to the "fathers" of 1st John, chap. 2. Such have eschewed the world and its follies. Christ has become to them the one object before the soul. To live for Him and seek His glory is the only thing that counts in their estimation. And yet such saints are still compassed with infirmity. They are likely to err in judgment; they may make grave mistakes, and come to wrong conclusions, influenced as we are by early education, by environment, by mental capacity, and may even be misled as to doctrinal questions. Nevertheless, theirs is the mind of Christ, and they may be comforted by the added words of the apostle that, " If in anything ye be otherwise minded, God shall reveal even this unto you,"

Where there is a willingness to be taught of God, the illuminating grace of the Holy Spirit can be depended upon to open up His Word, and guide into all truth. But he would be a bold man indeed, who would dare to say, "I understand all truth, all mysteries are clear to me. I have a perfect apprehension of the divine revelation." Only the boldest egotism could lead anyone to take such ground. How patient, therefore, we need to be with one another ; how ready to confess that we know but in part, and we are ever in need of further instruction. " Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing." There are truths and principles laid down in the Word of God so plainly and so clearly, that any Spirit-taught believer may readily see them.

Where these truths are learned, it is our responsibility to walk in them-walk together in them, as far as possible, counting on God to reveal to us whatever may be lacking, as we patiently and prayerfully learn from Him through His Word. A wider recognition of these things would lead to more kindly consideration of one another, and tend to make us helpers of each other's faith, rather than judges of a brother's doubtful thoughts. H. A. Ironside

(To be continued.)

Aba, Congo Belge, Jan. 22, 1922.

… I have had a bad time with malaria for the past two months, and have been in bed a good deal of the time. This has incapacitated me most of the time, and I have not been able to get much done. As a result, your first letter is late in being answered, but the second came in the last mail. I am feeling much better now, and, in the Lord's mercy, believe that we will be able to go on with our work here again.

Since I last wrote to you I made a trip back to Ter Akara, where I baptized seven natives-boys and young men. It was a refreshing time, with many mercies from the Lord through the trip. There was much cause for rejoicing in the clear testimonies given by these young believers.

It would have made your heart glad to hear these boys confess Christ as they stood in the water and looked up to the bank filled with their own people. There was marked liberty, and no set form of words in, what each said, which showed the witness of the Spirit within. It showed that it was not from what they have been taught alone, but from their own experiences. God has surely owned the preaching of His Word among this tribe, and we rejoice that these have found the peace that passeth understanding. One or two of them had been very dull when they first came to the station. Prom a human standpoint it seemed as though they could never grasp what was being taught. But, praise God, He is able to enlighten all by His Spirit; the Word fell on good ground, and these seven made known their desire for baptism. I had taught these boys the truth of it, but never said that they should be baptized. It is so easy for a native to agree to what the white man tells him is best, and this is Rome's way of getting many followers. But I waited for the Holy Spirit to put the desire in these boys to take this open place in testimony before their fellows. I rejoiced when they finally did come of their own accord and asked to be buried with Christ in baptism. So the Lord has much encouraged us in the work.

We long to return again to Ter Akara, and go on with those who -have made such a good start, and help them to grow. One of these seven is here with us at Aba; the others are all at Ter Akara, and four of them doing regular evangelistic work. Another, with us here at Aba, has also asked to be baptized, and we are to arrange for it a little later. We are kept busy with the work here at Aba-the Lord's place for us for the time being.

We know not when we may go home on furlough; but if we are well, upon the return of Merse here, we would very much like to return to Ter Akara for another year ; but if we are not well, it may be best to take furlough this year. However, the Lord will lead in these things as the time comes.

I seem to be over the malaria now, for which I am thankful. Except for a hard cold (due to change of weather to the dry season now beginning), Mrs. Woodhams and our little girl have been quite well. She joins in sending greetings to you and all in the Lord with you. R. C. Woodhams

" (Chap. 2:1-3.)

I am the rose of Sharon, and the lily of the valleys." What a wondrous thing grace is-the grace of God to sinners ! What mighty changes it effects in those who know it, as to their thoughts, objects, desires, and affections. It gives us the mind of the Lord as to what we are in His sight, and to His heart. Mark it well, and meditate thereon, for the fountain is deep. To know grace is to know God and His full salvation by Jesus Christ, through the teaching and power of the Holy Spirit.

But a little while ago, the bride was confessing, " I am black-black as the tents of Kedar ; " and now, through grace, she can say, nothing doubting, ' I am the rose of Sharon, and the lily of the valleys "-the ornament of Sharon, and the beauty and sweetness of the valleys. And mark that she speaks not in general terms of her attractions to the Bridegroom, but in the most definite way-not vainly boasting to others of what she is, but addressing Himself directly, in the happy consciousness of the place she has in His heart. There is full communion, for He immediately adds, "As the lily among thorns, so is my love among the daughters." And further on in the book, He says, " My dove, my undefiled, is but one ; she is the only one of her mother ; she is the choice one of her that bare her." Such is the distinguishing love and grace of our Lord Jesus Christ, and such is the special place which the bride has in His sight. He always goes beyond her in the expression of affection.

There are many who say, when they hear such truth, "Oh, I am not worthy of such a place." Quite true if you think of your own worthiness. But what place do you think you are worthy of ? If not this one, an inferior one, I suppose. But is this humility? No, friend, it is pride, rather. We are worthy of no place at all in His presence. Consequently, any place must be of pure, sovereign grace. To be within the threshold, would be as pure grace as to be on the throne.

The prodigal son, no doubt, thought that it would be very bumble in him to say, " Make me as one of thy hired servants." But this was legality of heart, not humility. All such thoughts spring from the natural heart, which is essentially proud and legal, and utterly ignorant both of its own condition and of the grace of God. True humility is seen in confessing that we are not worthy to lift up so much as our eyes to heaven. The prodigal had no more title to be received as a servant than as a son. He had forfeited all claim on the ground of righteousness. He had but one plea to offer ; namely, his pressing need. He could only be met in grace. Had he been met in righteousness, he would have been condemned for ever. But grace reigns ; nothing is said about his sins. He could not have answered for one of a thousand. The question of sin was settled between God and Christ on the cross. And now, grace shines, and shines in all its heavenly brightness. The Father's heart is the spring, and He has His own joy in it all. He acts from Himself, and as Himself. The prodigal's premeditated speech is interrupted :he never gets to the part which says, " Make me as one of thy hired servants." How could he ? Grace prevents ; the Father ran to meet him, fell on his neck and kissed him. Reconciliation is expressed and accomplished the moment they meet, and he receives the kiss of peace at once. God having received the atonement on the cross, we receive the reconciliation the moment we meet Him in Christ.

And now, being reconciled through the blood of the cross, the once lost, ruined, and degraded one is made a son and heir-an heir of God, and a joint-heir with Christ. This is grace-the grace of God in Christ Jesus, to all who believe in His name. And, further, the same one shall shine in grace, and be the vessel of its display throughout eternity. Those who have been the subjects of that grace in time shall continue to shine in it for ever. Oh what a place for the once poor, friendless, homeless, outcast to occupy, and that for ever ! But God is establishing His character for grace, and such are the suited vessels for its glorious and eternal display in the house of many mansions. " That in the ages to come He might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus " (Eph. 2:7).

"As the apple-tree among the trees of the wood so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste" (ver.3).

Learned men have searched to ascertain the particular kind of rose and lily that are referred to in the first verse, and the particular kind of tree in the third. Most say that what is here called, " The rose of Sharon," belongs to the lily family, and should be translated, " The Narcissus of Sharon." Learned men have thought that in the first verse we have the voice of the Bridegroom, not of the bride. And many have

(Continued from page 148) (chap. 4; 8,9.)

"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."

These verses conclude the instructions of the apostle; all that follows being in the nature of a postscript-and, while of deep practical value, not directly addressed to saints as homiletical teaching.

Having throughout the epistle put Christ before his readers in so many different aspects, the apostle now sums all up in this brief exhortation to think on things holy, thus recognizing the Old Testament principle, "As a man thinketh in his heart, so is he." Many have missed the very point, however, which it seems clear he is pressing, by taking all these things in an abstract way. It will be found exceedingly difficult to think on things true, honest, just, pure, and lovely, if there be not some definite, concrete example before the mind. Mere occupation with beautiful sentiments and poetic ideals is not, I take it, what he would here inculcate. But all are found fully exemplified in our Lord Jesus Christ as the perfect Man here on earth; and, in measure, these qualities are reproduced by the Holy Spirit in all who have been made partakers of the divine nature. In a certain sense we may think of these words as linking with the exhortation already given to Euodia and Syntyche, who needed to see in each other what the Spirit had wrought.

Let Euodia look coldly and critically upon Syntyche, and occupy her mind with whatever she can find in her character or ways that is contrary to the virtues here mentioned, and the breach between them will be immeasurably widened. Let Syntyche retort by exaggerating every defect or short-coming in her sister in Christ, and she will soon become so alienated from her that reconciliation will be almost impossible.

But, on the other hand, if Euodia, realizing that Syntyche has been redeemed to God by the same precious blood as herself, and is indwelt by the same Holy Spirit, determines to think of the virtues or anything worthy of praise in her life and personality; to magnify her graces and minimize her faults, refusing to indulge in unkind criticism, she will be so attracted by what is of Christ in her that she will find herself linked in heart to the one from whom she had previously turned coldly away. Is not this what we all greatly need in our dealings with each other ? In every truly converted soul there are the manifest inwrought virtues of the Spirit of God; things that are honest, just, pure, lovely and of good report-the activities of the new nature. If we think on these things, instead of dwelling upon the failures to which all are liable, our fellowship one with another will become increasingly precious as the days go by. And even when there is actual cause for blame, if we stop to consider the circumstances that may have led up to that which seems to us so blameworthy, Christian pity and compassion will take the place of criticism and unkind judgment, which cannot help to restore, but only serves to drive farther into sin the erring one. "To err is human; to forgive divine." -And even a poet of this world has taught us the folly of judging that which the eye cannot see, when, in his quaint Scottish way, he has written,
" We only ken the wrang that's dune,
We ken na' what's resisted."

We may severely blame for things that have already deeply exercised the heart and conscience of the wrong-doer, and been long since cleansed away by the washing of water by the Word as applied by the Lord Jesus Himself.

And, of course, in all our ways, it is important that we should never permit our minds to feed, like carrion vultures, on the wicked, filthy, and unholy things of the flesh. This is thoroughly natural to the carnal man, and the carnal mind is still in the believer, and will be until the day when our bodies of humiliation shall be changed and made like His body of glory. But we are not to permit it to dominate us, since the Holy Spirit dwells in us to control us for Christ. There is so much that is honest; so much that is just or righteous; so much that is pure ; so much that is lovely and love-able; so much that is of good report; so much that is virtuous and trustworthy, that it were folly to be occupied with the opposites, when we might be taken up with positive good.

And, as we meditate on these things, we grow in grace and in the knowledge of our Lord Jesus Christ, for, as we have already noted, all these beautiful traits were fully exemplified in Him, and they have been imparted, in large measure, to each of His servants; probably to none more so than the writer of this epistle. Therefore, without pride, but as an example to the flock of Christ, he can add, " Those things, which ye have both learned, and received, and heard, and seen in me, do." And as thus practically walking, according to the power of the indwelling Spirit, we have the sweet assurance that "the God of peace shall be with you," thus connecting all this with the promise of verse 7 above, where we are assured that "the peace of God" shall garrison the minds and hearts of all who cast their every care on Him. Here we learn that the God of peace will walk with those who seek to walk before Him in piety and holiness of mind and ways. H. A. Ironside

(To be continued)

"Wherefore, my beloved, . . . work out your own salvation with fear and trembling:for it is God that worketh in you both to will and to do of His good pleasure" (Phil. 2:12,13).

IT is our desire and purpose in this little treatise, to consider and apply directions drawn from Scripture for the advancement of the Christian whose desire is not to stagnate in a mere easy profession of Christianity, but to make progress in the true knowledge of our Lord and Saviour Jesus Christ, and so to be His disciple indeed (Jno. IS:8). It was with this very object in view that the apostle Peter in his 2nd epistle, chap. 1:5-9, exhorted his fellow-Christians, dispersed among the Gentiles, not to rest content merely with having escaped the corruption that is in the world through its lusts, but, giving all diligence to "add to their faith, virtue (or courage); and to virtue, knowledge; and to knowledge, temperance (or self-control); and to temperance, patience; and to patience, godliness; and to godliness, brotherly love, and to brotherly love, love." .. For, he says, if these things be in you, and abound, they make you to be neither barren nor unfruitful in the knowledge (the practical knowledge) of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins."

With this same desire to see development in the practical character of Christianity, I would ask the reader, How are you progressing in your Christian life and experience? And if the answer be (as it doubtless is with some) that there is no sensible progress, that their desire for holiness is continually baffled, let us take this confession as a symptom that something is wrong with them, and seek what that wrong thing is. Let us honestly inquire, What is it that hinders or prevents an effectual "working out of your salvation," as the apostle exhorts us to do; and let God's light fall upon both heart and conscience, to detect what is wrong, and be led into the path of obedience and blessing.

Now, in the passage itself which forms our text, we may find the correction of some error standing in the way of progress. "Work out your own salvation, with fear and trembling" writes the apostle. This exhortation implies (whatever Calvin may say to the contrary) that the human will has its part to play in the "salvation" of "which the apostle speaks-a salvation, an escape, or deliverance, from all the evil influences which proceed either from our own flesh, or from the world, or from the devil, which beset our path.

Let us note, here, that there is to be earnestness in this -yea the earnestness of "fear and trembling" in view of the great adversaries and the momentous issues involved. But to this the apostle immediately adds, "for it is God that worketh in you, both to will and to do, of His good pleasure." It intimates, surely (whatever Armenius may say to the contrary) that we have not of ourselves the power or ability for the working out of this salvation, nor to effect that "holiness without which no man shall see the Lord" (Heb. 12:14). The effectual power for this is as truly from the Lord, and of God's grace, as the forgiveness of sins. Keeping these things in mind, then, let us look for what stands in the way of Christian progress, and for its remedy.

It is more than likely, if we are halting, or hanging back, in our Christian course, that either we have not honestly and unreservedly surrendered our will to God; or, on the other hand, that we are depending on our own efforts-virtually saying, It is I who am to work, in and by myself, God's good pleasure. Let us look at both of these.
1st. As to the surrender of ourselves we can but repeat the apostle's words, when writing to the Christians at Rome. After he had fully set before them God's marvelous grace in delivering them from judgment and condemnation through Christ's sacrifice, he says:"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service:and be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God" (Rom. 12:1,2).

There is to be, therefore, a willing and hearty surrender of our will and our members to God-not as a round of cold duties performed, but a true self-surrender to Him who loves us and gave Himself for us. Have we done this?-honestly, without reserve, with no dark corner in our heart where some cherished sin may hide? Or, is there a keeping back a part, like Ananias and Sapphira, pretending to give the whole while a part is kept back? Well, He who "searches the hearts and the reins" sees through any disguise to which the natural heart is so prone. For, is it not true, that a worldly mind and unbroken will often hides itself under a supposed assurance of salvation, while the life bears witness that the heart is not surrendered to God?

Faith really embraces obedience to God, as well as trust in His promises. Abraham's faith appeared no less in his obedience to God's commands than in trusting His promises. When God's will takes the form of a precept or command, Abraham does it without hesitation. When it takes the form of a promise, he rests assured that there will be its fulfilment. God bids him leave his country and kindred-he leaves them. He is told that his seed shall be as the stars of heaven for multitude, when not only he had no child, but, humanly speaking, no possibility of any; and Abraham "believed Jehovah, and it was counted to him for righteousness" (Rom. 4:3; Gen. 15:6). Then God asks him to surrender that son unto death (oh, the grand reach of faith, even under that twilight dispensation!), and Abraham surrenders that beloved and only son (in whom his seed should be called), ''counting that God was able to raise him up even from the dead." Thus was Abraham justified before men by his works, and obtained the title of "the friend of God." It is this whole-heartedness of faith which God so much values.

On the other hand, resistance to the Lord is seen in various forms. It may be in worldly associations and friendships; in the fear of ridicule by standing openly for the Lord; in love of pleasures and "vanity lighter than air;" in secret sins which struggle against being honestly faced in the presence of God. Or it may even be mere apathy and self-indulgence-too idle to move out of the old ruts of bad habits. O Christian, brother or sister, if any of these or other things have bound you, the Lord our Saviour is able to lift you out of it all! Probe your conscience, and give your Lord an honest answer.

2nd. As we have already pointed out, we cannot of ourselves effect our deliverance from the powers combined against us. It is indeed recognized by those sound in the cardinal truths of our holy faith, that the Atonement is exclusively the work of Christ, and that forgiveness is the free gift of grace on the ground of His atonement. But there is a notion that, after forgiveness, we are left to ourselves to work out our practical sanctification, independently of Christ. Therefore it is sought by good resolutions, self-discipline, self-denials, and cultivation of good habits.

Let us, therefore, turn again to the apostle's words:"Par it is God that worketh in you, both to will and to do, of His good pleasure;" and let us put along side of this our Lord's own words in the- 15th chapter of St. John:"As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me … for apart from Me, ye can do nothing" (vers. 4, 5). Let the reader take in this fundamental truth as to deliverance from the power of evil, within and without, that it is Christ in us by whom we are to overcome and bear fruit to God-for "apart from Me, ye can do nothing."

It is most true indeed that a real surrender of our wills to God involves human effort, in every shape that it can scripturally take; but it is equally true that human effort is no savior, and true also that our Lord will not give the honor to our efforts which is wholly His. Watchfulness, self-discipline, self-denial, etc. are means and channels by which our Lord's power and grace are made effective in us; but let us not magnify them so as to cover His work of grace-nay, they are themselves gifts of grace from the Lord; He is our life, working in us His good pleasure. Mark this, reader, our sanctification is in and of Christ- not independent of Him. Let faith touch His sacred Person like the woman of Luke 8, and abide in Him in simple faith, and the precious fruits of the Spirit will begin to grow; the virtue that is in our Jesus will begin to flow into your soul through the channels which faith has opened. This is His own word and teaching-not ours:"Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me … for without Me [separated from Me], ye can do nothing," not advance a step in love, or joy, or peace or holiness. All the power in the branch is from the living energy of the root and stem. So is the Christian's holiness of life. All we have to do is to keep continually open the communication between Christ and the soul by the daily exercise of simple trust in Him, with a surrendered will. May this be the happy and increasing experience of both reader and writer.

-Adapted from "Thoughts on Personal Religion" (1861).

(1st Peter 1:5).

Kept by the power of God
Through faith which doth rely
Upon His oath and covenant-
God cannot, cannot lie.

Kept by the power of God
From Satan's crafty wiles;
Kept by the power of God
From earth's seductive smiles.

Kept by the power of God In a godless,
Christless world,
Where every dart of Satan
Is at the godly hurled.

Kept by the power of God
In dark temptation's hour;
Kept by the power of God
'Mid demon-hosts of power.

Kept by the power of God
Where every sin is rife;
Kept by the power of God
Through every stage of life.

Kept by the power of God
In slippery paths of youth;
Kept by the power of God
Through His delivering truth.

Kept by the power of God
In manhood's vigorous day;
Kept by the power of God
When many sadly stray.

Kept by the power of God
In the vale of faltering age-
Led by His mighty hand,
Cheered by the sacred page.

Kept by the power of God
Through Jordan's darksome wave:
Faith looks across the flood,
Hope gleams beyond the grave.

Kept by the power of God
Until faith's bark is beached
On Canaan's shore of glory-
Until God's home is reached.

Then for His love and power
The ransomed pilgrim there
Shall praise Him evermore,
And all His glory share.

C. C. Crowston

Some Christians, especially among those advanced in years, are mortified, and some even troubled, over their defective memory in reference to the Scriptures. They find it so difficult to remember or properly quote even the most familiar portions of the Word. They enjoy the reading of them but find if difficult, and often impossible, to remember any detail of what they have read. They mourn over it as if it were a lack of proper appreciation of God's precious Word.

A retentive memory is a valuable gift, surely. The memories of some are phenomenal, and capable of great improvement by cultivation in most persons. It is said of Tertullian, that he learned many portions of the Scriptures so perfectly that he could remember even the punctuation of them. Eusebius, the early church historian, tells of one whose eyes were burned out in the Diocletian persecution, but could repeat from memory large portions of Scripture before immense assemblies. Beza could repeat them in Greek at the advanced age of eighty. Cranmer and Ridley learnt the whole New Testament by heart-the one while on his journey to Rome, and the other during his walks in Cambridge. Dr. Kidston affirms that, if the entire Bible had been lost or destroyed, Prof. Lawson could have restored it from memory. Another servant of Christ, Thomas Vincent, had the whole New Testament and Psalms by heart. These, and others which could be cited, are instances of prodigious memories; and it is a faculty not to be despised, especially by "those who labor in the Word and doctrine." We have been often pained to hear preachers, some of them men of excellent gift, misquote or give garbled renderings of the sacred Word; so let those who love the Scriptures be diligent, especially while in their youth, to memorize verses, chapters, and even whole books if able; for it is indeed valuable to any believer whether in service for the Lord, or for one's own profit.

But memory is not all, nor is it even the most important thing. It is not so much the quantity we retain of it in our minds as the effect it has upon our souls. "Sanctify them through thy truth," was our Lord's prayer for us to the Father (John 17:17).

A Christian once complained to an aged man, that he was much discouraged in reading the Scriptures, because he could not fasten on his memory what he had read. The old man bade him take a pitcher and fill it. with water:this being done, he bade him empty it out and wipe the pitcher. The other wondered to what this tended. " Now," said the old man, "though no water remains in it, yet the pitcher is cleaner than it was before; and though thy memory retains not what thou readest, yet thy heart is the cleaner for God's word having passed through it."

So be not discouraged, you Christian of sieve-like memory, who quickly forget what you have read. It is good to remember what we read, surely; yet better still it is to benefit by our reading. For one might retain in the intellect every word yet not be benefitted from what is so well remembered:not the mere letter, but the spirit of the Word is what cleanses the soul. The glorious Head of the Church is now sanctifying and cleansing it "with the washing of water by the Word " (Eph. 5:26). So read it, dear fellow-believer; let its truths be imprinted into your soul; be not over concerned as to your remembrance of its letter or details. God could give you a better memory if He wills it so (and you may apply to Him for it), but give diligence the rather to the earnest and prayerful attention to His Word; and you may, like the tortoise racing with the hare, reach the desired goal of a well-nourished soul, even before those whose powers of memory are so keen. For here also, as in other aspects of practical Christianity, the race is not to the swift, nor the battle to the strong. While reading God's Word we are in His company; and as when we have been in the company of persons of eminence we may forget much of their discourse, yet the effect of their influence abides with us, and we are made the better or the wiser thereby, so we are blessed by having been in the company of God.
C. Knapp

"Whosoever drinketh of the water that I shall give him shall never thirst:but the water that I shall give him shall be la. him a well of water springing up into everlasting life" (John 4:12).

"After our long journey through heat and drought," wrote a missionary in China, "What refreshment we have in the cool, delicious water always at hand here in our dwelling! And the Lord Jesus is a well-a springing well of living water deep down in my own heart. Oh, it is so blessed to prove that His promise is strictly true! that 'shall' means shall; 'never' means never-'shall never thirst'-no, not at anytime! And it is to be a well springing up, over-flowing in a stream of blessing to others."

" Name of Jesus-living tide!
Days of drought for me are past!
How much more than satisfied
Are the thirsty lips at last! "

. . . What you say about the power of God's Word is indeed true. There is nothing like it. I think so often of the little narrative related a while ago in one of your magazines, concerning Mons. Malan, the French evangelist, reading passages of Scripture to an infidel fellow-traveler in the stage coach, instead of arguing with him, as a Christian colonel, another fellow-passenger, thought he should have done.

" Colonel," said Malan, " what is that in your hand? "

"A sword."

" If you faced an enemy, would you stop to argue about the weapon ? "

" No; I would plunge it into him."

"Well, that is just what I have done ! "

Years afterward he met the infidel in question, and found him a converted man by Hie scriptures he had read to the skeptic instead of arguing with him.

It is so plain to me that the cause of all the present turmoil and sorrow" is the sad fact that the Bible is not believed. Why shouldn't people act like pagans, if God's word is not believed ? It is only the gospel of God's grace that has made any different from the old Norsemen, or the Romans, for that matter. But

" In the cross of Christ I'll glory,
Towering o'er the wrecks of time."

What a downfall in everything since the war ! And people so easily and quickly get used to it. If it were presented in contrasts, such as :

Scene I.-Society, literature, music, ideals in 1900.

Scene II.-The same in 1922; it would certainly prove a great shock.

How deluded people are who think they are going to mend matters by getting up societies and having "drives." It is like a teacher standing before a crowd of rebellious pupils, and feebly pleading," Dear children, don't you want to sit down and be good, and hear this beautiful poem?"

May things not get much worse while we are left here? -the crime, the sorrows, the starvation in Europe, are all so sad, and one is powerless to help! Life is certainly like Banyan's great allegory. We are in the City of Destruction ; and Mr. Pliable, Mr. Worldly-wise, and poor Ignorance, are seen all around:and are not we liable to lose our "roll" oftener than Christian did? The blessed hope of the Lord's coming-what a comfort it is! I can see, as I never did before, why it was given to us:" Let not your heart be troubled." C. A.

" What need there is for godly and wise pastors among us, to guide and shepherd the flock. Such as would, as the apostle wrote, ' Naturally care for the state of your souls.' And should we not pray the Lord for such pastors and shepherds among the assemblies of God's people ? Is not He, in whose name we meet, worthy of having wise overseers to watch and care for His people ? There are some such, thank God ; but in how many places they are lacking, and the saints "worried by those who, no doubt ignorantly and unconsciously, are used of Satan to mar fellowship and destroy the peace." 100:100:

" We sometimes hear preaching on what I would call a low level, as though the sinner's benefit was the beginning and end of all, and Christ but a means to that end !"

BY S. RIDOUT

He historical books, of which the Judges is the second, form the largest group in the Old Testament. In the Pentateuch the counsels of God are the prominent thought. If we were asked, What is the prominent feature in the Pentateuch? we would say, It is God's will and authority. I do not mean that human will does not come in, but still the thought running throughout the entire five books of Moses is that God has control.

Unquestionably God has control throughout the whole history of man; but in a special way His will is supreme in the Pentateuch; and therefore we rightly call them the Books of the Law, that is, the books which emphasize and bring out God's will.

In the second division of the Old Testament, The Historical Books, the prominent person is not God but man. I need hardly say that God is not set aside, but that in these historical books He has put the government of things, the responsibility for it, into man's hands to carry out what His will is. They are therefore rightly termed the books of Covenant-history, or the development of what is the expressed will of God in the Pentateuch.

In these historical books, we find that while they all have in common that which I have spoken of, yet they each have their distinctive marks, each their special object. We are going to dwell particularly upon the book of Judges, and I might say it is the one that gives character to the whole division of the Historical Books. It is the book of man's history, a history of his progress and development; and I need hardly say what the results of that must be. The history of man is ever a history of declension, of departure from God; a history of disintegration rather than unity, of weakness rather than strength, and of the need of God's interposition to deliver. Now while that is the characteristic of all these historical books from Joshua to Esther, yet it is particularly that of the book of Judges.

But let us first of all see how Judges stands in relation to the book of Joshua, for we get much important instruction just there. The book of Joshua is the first one of the historical books, and there are certain features which connect it very strikingly at either end. It is connected at its beginning with the Pentateuch, and at its close with the book of Judges. Take for instance the close of the Pentateuch; Moses about to die, names his successor, giving him his authority from God, and Joshua the successor, God's chosen leader, carries on the work which Moses had begun. Now, when you follow the book all the way through to the close, you find in the same way connections with the book of Judges. Joshua calls the people together, and sets before them the history of God's ways and mercy in the past. Then he warns them as to the danger of apostasy, of departure from God.

It was surely prophetic in Joshua, dear brethren, in view of the history of the Judges, to warn the people as he did; to tell them not merely of the danger that threatened, but of that which would certainly come to pass unless they took the warning. Thus Judges gives us God's power and the man of faith, and also, in figure, the Divine Leader. Typically speaking, Joshua, the successor of Moses, would represent to us the Holy Spirit, making Christ practically our leader into our inheritance.

Canaan, the inheritance of Israel, is a type of our inheritance in Christ in the heavenly places; and as we are told in Ephesians that God hath blessed us with all spiritual blessings in Christ in the heavenly places, so in Joshua we are told that everything belongs to God's people ; God has given it to them; and it is for them to take possession of their inheritance in the energy of faith.

But they must have a God-appointed leader to take possession of this their portion, and that is what Joshua is appointed to do. I want you to notice that he is the divinely appointed leader for the whole people, and throughout the entire book you get the one leader. Now Joshua, as has often been said, is a type of Christ–Christ the leader, in resurrection, just as Moses was a type of Christ, the leader of His people when He was upon earth. That is why typically it was necessary for Moses, the earthly leader, to die, in order that the people might pass into their heavenly inheritance; so it was necessary for Christ to die in order that He might, as risen from the dead, lead His people into the enjoyment of their heavenly inheritance.

But there is more than that. Joshua is a type of Christ risen, but still the actual leader of His people in the conflict in taking possession of what is theirs. Therefore it is Christ as He dwells in our hearts by the Holy Ghost; it is Christ in us, by the Holy Spirit, leading us with divine energy to take hold of all that is given to us. It is ours, and yet has to be taken hold of, the foot has to be planted upon it, as we are told-it is to be practically ours. It is by the Holy Spirit's power that we enter into the enjoyment of what is ours. You take a company of Christians for instance:how different is the measure of their enjoyment. They all have one common source of it; they all are Christ's, and all that is Christ's is theirs. Every one of us alike has the same possession; and yet, as I said, how different the measure of our enjoyment. Our inheritance is in Christ, but our enjoyment of that inheritance is by the power of the Holy Spirit dwelling in us, who leads us to take possession of that which is ours. That is Joshua.

In the first part of the book you see the people brought into the land and gaining their victories from Jericho unto Hazor, till the last king is subdued, and the whole land lies quietly under their hand; it is all theirs. Then, in the second part of the book, you have the land divided among the various tribes, each of them getting that portion which God allotted to them. It is very instructive and refreshing to see that where God is supreme, and the Spirit of God in charge and leading the people, everything depends upon Him and the faith that follows His leading.

Another thought I wish to lay before you is that the book of Joshua represents the history of the apostolic Church being led into possession of its inheritance, under the energy of the Holy Ghost, through inspired men, the apostles, who do not continue in the Church-save in their writings. It is important to note that in the book of Judges it is the opposite. There is no divinely appointed leader as Joshua in the book of Judges ; but leaders are raised simply to meet the emergency for a special work, and then pass out of sight. It is important to see this. If the believer in apostolic succession would but take the spiritual meaning of the books of Joshua and of Judges and compare them, he would see that while we have apostles introducing the saints into the truth of the Church and into their heavenly inheritance, we have not apostles to maintain them in that position. That is the history of the book of Judges.

Look at the close of Joshua's history, and you find the aged leader looking, we may surely believe, into his heavenly inheritance with a full assurance of what is before him. I have often been struck with that.

People say there is no revelation of immortality in the Old Testament; and in a certain sense that is true. But did you ever think of Moses and of Joshua, as they stood facing death, relinquishing everything which they held dear here in this world, without a quiver of uncertainty? Without a fear, without a single doubting question, they give their directions to those they are leaving behind, and pass on-where ? Who can doubt with such revelation as that regarding Abraham, that " he looked for a city that hath foundations whose builder and maker is God?" Who can doubt that Moses and Joshua were conscious as to where they would pass when they left this world, that they were going home to the blessed God whom they had seen and served by faith, now were to enter His actual presence ? That is very important, and it suggests a most interesting line of study-the intimations of immortality running throughout the Old Testament. I believe we would get rich profit for our souls in taking up such a line of study. But I simply mention it.

The aged leader gathers the people about him, and warns them of what was in their own hearts; for by the Spirit of God he knew what was there. He tells them of the danger of apostasy. He goes further and says, " Put away the strange gods that are among you." Already those gods had a place in their midst; and already the seeds of destruction and alienation from God were planted in the bosom of the people. I want you to notice a New Testament passage which is in keeping with what I have been saying. Paul gathers the Ephesian elders together. He is the representative in that way of the apostleship, as it were, of all the apostles. He gathers them together and speaks of what is going to come in after his departure. " I know that after my departure"-what do we come to? Other successors to the apostles ? Ah, no; but, just like Joshua, he says, " After my departure shall grievous
wolves enter in, not sparing the flock. Also of your own selves shall men arise speaking perverse things to draw away disciples after them." This is the close of the apostolic Joshua, just as you have the close of the literal Joshua. It is a warning as to the alienation and the departure that comes in when the inspired leaders have been removed.

Now that brings us to the book of Judges itself. I have dwelt upon this because it is very important for us to get the setting of the book correctly, if we are to get into the current of the Spirit's thoughts regarding it. Joshua gives us the possession of what is ours, and Judges gives us the history of what should have been progress, but instead we see failure increasing to the end. All through Joshua we are reminded that " there remaineth very much land to be possessed." It was simply conquering the land as a whole, not conquering it in detail. Various boundary lines were marked out for the tribes, and yet as a matter of fact there were large numbers of the enemy still in possession of cities and strongholds in the midst of the tribes. The key thought of the book of Judges, one of the important thoughts in the whole book, is this-the failure to make progress. The book of Judges should have been a history of progress, but the literal and actual history of Judges is of failure to make progress. Why, you say, is that such a very serious thing ? Ah, beloved, let me assure you that failure in God's people to make progress is the root of all the failure and departure from God. We who are familiar with this book of Judges know well how full it is of bitter, shameful failure; and as the history, as it goes on developing, brings out not more brightness but more darkness, until we turn the last leaf of the book with a sigh and confession that if that is the history of man, if that is the history of the professed Church of Christ, yea, if that is the history of ourselves, nothing but shame and confusion of face becomes us. Is it not so ?

Failure to go on! Dear fellow-believer, let me press it. Where are you? Are you standing still ? Are you satisfied with talking about your being in Him in the heaven-lies and blessed with all spiritual blessings, and everything of that kind ? Is that sufficient for you ? Are you just resting upon what Christ has done-just so far ? For salvation we cannot rest too absolutely upon what Christ, has done, but for possession, dear friends, for enjoyment, for practical ownership of what is ours we cannot rest upon what Christ has done; nay, we must carry on the blessed work in the energy and power of the Holy Spirit.

Let me press this thought. Let us turn it over and look at it personally, and corporately in relation to the whole Church of Christ. If we have been standing still individually, we have been drifting away from God. If there is declension in your heart or mine to-night, if there is a sense of distance from God, a breach with Him, let me tell you the root of it is simply that you have stood still after you were saved and had been brought to Christ. After you realized the fulness of your blessing in Him, instead of pressing on to get more and more of the enjoyment of that place, you let your hands hang down; and the moment Satan saw that you were willing to let him preoccupy that which you were not occupying, that moment, dear friend, Satan gained the advantage, gained an entrance into your heart, and planted there the seeds of whatever present alienation there may be from God. Nay, the seeds even of future alienation. Oh, who can tell what will happen within a year for a Christian who is away from God in his soul ? Standing still instead of going forward ! You might write that at the head of the book of Judges. And the result of that was the whole subsequent failure, individually and corporately as well. Here is the Church of Christ as it came from the apostles' hands. Ah, before even the apostles had left the earth, before Paul was taken home to glory, he not only prophesied of what would take place if they did not go on and hold fast, but that declension had already begun. He writes even in the second epistle to the Thessalonians, " the mystery of iniquity already worketh," and in the second epistle to Timothy, "All they that are in Asia have turned away from me." The apostle John writes in his first epistle, "Already there are many Antichrists." And that was in the bosom of the professing Church ! It only shows us how the Church at the very start failed to gain practical possession of the inheritance that was hers, and therefore was exposed to the power of Satan. In all these satanic false doctrines and attacks upon the Church of Christ, which have stood out on the pages of its history from the beginning, we see Satan making use of that which the Church has failed to make use of. That is the history of declension and departure from God.

Now that is looking at the whole subject. You see it is one of intense personal and corporate importance. I believe that in this book of Judges we have God's voice to us at the present time. Surely if we look about there can be no question of failure having come in. If we look at our own history we need have no question as to individual failure. Then let us hearken to what the Spirit of God would say to His people who have failed lamentably and repeatedly, and alas, who are ready to fail again, unless they learn the lesson that God would write upon the very tables of our hearts.

(See Correspondence, page 190.)

Jesus, sweetest name on earth,
Given the Saviour ere His birth:
"Thou shalt call Him Jesus."
He shall bid His people live,
He who came His life to give-
"Thou shalt call Him Jesus."

Jesus the obedient one-
Humble, yet God's holy Son,
Still the Man Christ Jesus.
Name above all others given,
Head o'er all in earth, in heaven,
Yes, the lowly Jesus.

Jesus, Shepherd of Thy sheep;
How man's sin hath made
Thee weep, Man of sorrows, Jesus.
In Thy lonely life on earth,
Oft times shocked by godless mirth,
Patient, pitying Jesus.

Men, in mad apostasy,
Nailed Thee to th' accursed tree-
Knew Thee not as Jesus,
Cast Thee out, for they were blind,
Saviour, of poor, lost mankind,
The rejected Jesus.

Jesus, risen from the tomb,
Hath both sin and death overcome:
Power belongs to Jesus.
God hath raised Him from the dead,
Bids us now no longer dread
Death-we're risen with Jesus !

Now set free from Satan's rule,
We're enrolled in God's great school,
Ere to learn of Jesus-
Depths of His great love and grace,
"Till we see Him face to face,"
E'er to be with Jesus.

Waiting for Thy coming Lord;
Learning from Thy blessed Word,
Day by day of Jesus.
Jesus first, and Jesus last,
On Thyself forever cast,
Thou art our all, Lord Jesus.

H. McD

The Bible is not a book of information in the mere I historic sense, but a book of revelation. It is unlike man's book, which tells me of man's things. In the Bible I find things stated which I never could have known had not the Bible told me.

If you reject the Scripture, you have no revelation from God, and you are making man's mind the measure of your thoughts. You are supposing that knowledge of God is measured by your own power. The question then is, Has God revealed anything that man should have,-anything beyond man? If you measure by your own knowledge, it is, on the face of it, no philosophy at all. How can you dare say that there is no God and no angel, when you yourself know nothing of them? Your ignorance is no proof that they are not.

If man could apprehend the Infinite, he would be infinite; if man were almighty, he would be the Power; but man is neither, and so his place before God is subjection.

The Word of God judges you, and without it you are in the dark, but if you judge the Word of God, you have made yourself the Judge:that will not do-Scripture judges you, and if you in this world reject it, what have you got yourself, or to give another in its stead?

God is not to be known in creation merely, but by revelation. If there is a God, and He is good, revelation is a necessity, for one cannot conceive His being light, and leaving man in the dark. But Creation does not give the character of God; it does not tell us His heart. Thus I may look at and study St. Paul's Cathedral. I can say, Sir Christopher Wren was a great architect, a man of genius; but whether he was a good son, a good husband, a good neighbor,-I cannot tell from his works. I admit that beneficence is visible in the works of God, but I do not from them alone learn that "God is Love."

If you accept the Scripture as the Word of God, God's thoughts will soon turn man's thoughts out; just as when the sun is shining an extinguisher is put on the candle; its feeble light is eclipsed and not needed; and all our blessing depends on having God's thoughts. "How precious also are thy thoughts unto me, O God! how great is the sum of them!"

The reasoner rejects Scripture as being childish, but who ever clothed such thoughts as God's in such simple terms, thus:"In the beginning God created the heaven and the earth." "In the beginning was the Word, and the Word was with God, and the Word was God." "I am that I am." "God is Light." "God is Love." "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." Man covers his little thoughts with big – words, but they often will not bear sifting. "Who is this (says God) that darkeneth counsel by words without knowledge?"

That man who voluntarily gives up one sentence of Scripture, gives up all, and breaks his responsibility to God. He denies God's authority, and all is given up. He gives up the great bond of allegiance to God. Man was created for God, so that if you have not God, you must be infinitely miserable, and how can you have Him if you reject His Word?
Infinite is the mercy which has thus given a revelation; and, remember, "It is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it ? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." "I have no pleasure in the death of him that dieth, saith the Lord God." "For God so loved the world, that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." "He that believeth on Him is not condemned:but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." "He that believeth on the Son, hath everlasting life:and he that believeth not the Son shall not see life; but the wrath of God abideth on him."

Parintins, Via Para, Brazil (Upper Amazon), Nov. 1921 My dear brethren :

I am having a happy season here at Cabory Lake among the lowly believers. Lord's Day, after the morning meeting, I had the pleasure of baptizing two more converts-a brother and his wife. This man had for 35 years been a drunkard! It is now six months since he touched any liquor, and his case has been used of God.

There are 21 believers now whom I baptized in the lake, and two or three more next Lord's Day. Together with a brother, we went this week to Pananaru, 20 miles distant, to visit a man, at his request. As we walked there, we had many occasions to speak to people, and sing and pray with them. How ready these country people are to hear! In one place we met a young man who had heard me preach three years ago, He said:''Your preaching was not in vain. I am a better man now. I am reading the New Testament you gave me then, and I hope soon to follow Jesus Christ." His father and mother said the same. Our bag of books, full when we left, was empty when we returned. –

In the evening we got to our brother Nelson Cota-fruit of brother Rufino's sowing. We slept on the ground, as carrying our hammocks would be too burdensome, and we would not dislodge brother Cota. Next morning we arrived early at our destination, to the happy surprise of the old man we had come to see. He at once refreshed us with coffee and milk, and after singing we had reading of the Word, to which both himself and wife gave utmost attention. We gave him a Bible, and a Testament to his son. The Lord's care was over us, providing food, which we could not carry, and protecting us from the snakes and insects which infest the country.

I now hope to go back to my family for a few days, before taking a rather long journey with my brother Matthew who takes his pharmacy in a canoe, selling medicines for the body, and I to preach the gospel of God, " without money and without price." It will give me opportunity to see how the word of God has prospered with him.

In another part of the municipality, the Lord has added to our number Mr. Santos Pereira and wife, with three children; being fairly educated, he may be very useful in the Lord. We pray for a suitable house in Cabory where this brother might go and start a day-school, and be used for a meeting-place, for none at present can comfortably accommodate the believers. About 3 out of every 10 among men can read, though very poorly (much fewer among women); yet even so it serves them a lot after conversion. My earnest prayer is that the Lord may open the way for a day-school. Will you lift your hands to God for this also. May the Lord strengthen our activities for Him J. P. Ribiero

Four weeks the doctor has been in attendance. I told him not to hesitate to tell us what he may call " the worst," if it is that in his view-point, as I am a man with a fixed destiny, through the atonement which removed all fear of departure. I have a good Shepherd and Lord.

The lower limbs are at times ice-cold, as also the upper parts of the body, notwithstanding all the covering that may be put on. My legs are apt to suddenly go from under me. I went down with a fall at the beginning.

Well, enough of this; but I can say that I am absolutely thankful for my sickness, although I am over it but in part. The Lord has certainly made all my bed in my sickness, turning portions of His word into downy pillows.

But I stop, for how can we find words to express what He has for us when we enter into His banqueting house, and His banner over us is love ! I am comfortably situated, and am followed up with love. Well, how can I thank God sufficiently for it all? There are so many I would enjoy a last talk with-if it be that the end is in view. O brother,

" How shall we meet those eyes !
Mine on Himself I cast,
And own myself the Saviour's prize-
Mercy from first to last."

A. McC

(Continued from page 96)

Joy and Peace (chap. 4:4-7.)

"Rejoice in the Lord alway:and again I say, Rejoice. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing:but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God:and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

In the opening verse of chapter 3 we have already had the exhortation," Finally, my brethren, rejoice in the Lord," Undoubtedly, the apostle was, so far as his own mind was concerned, just ready to bring his letter to a close. But, as we have already seen, this was not the mind of the Spirit, and, like his brother-apostle, Jude, on another occasion, he was "borne along" to exhort the saints to "earnestly contend for the faith once delivered." Now he again refers to that which was so much upon his heart. He would have the saints always rejoicing in the Lord. Joy and holiness are inseparable. A holy Christian is able to rejoice even when passing through deepest afflictions; but a believer who, through unwatchfulness, has permitted himself to fall into unholy ways, loses immediately the joy of the Lord, which is the strength of those who walk in communion with Himself.

The second exhortation is one to which we may well give earnest heed. In the Authorized Version we read, " Let your moderation be known unto all men." Undoubtedly,"moderation " is a most commendable Christian virtue, but there is more to the original word than this. It has been rendered by some " yieldingness;"this, too, is an excellent translation, so far as it goes, and suggests that resilience of character which many of us sadly lack. Rotherham gives "considerateness," which adds to the thought, and helps us to a better understanding of the mind of the Spirit in this connection. The Revised Version has "forbearance," and "gentleness " in the margin. But if we take all these various terms we shall, I think, find them summed up in the very suggestive rendering given years ago by Matthew Arnold, the English critic, who translated the passage,"Let your sweet reasonableness be manifested to all men." What a lovely trait is this in a Christian !It is the very opposite to that unyielding, harshly-dogmatic, self-determined spirit, that so often dominates in place of the meekness and gentleness of Christ. " I beseech you, my brethren," wrote Cromwell to the warring theologians of his day, "remember that it is possible you may be wrong."How apt we are to forget this when engaged in discussions as to either doctrines, methods of service, or church principles!

This does not mean that one need be lacking in intensity of conviction or assurance as to the correctness of doctrines, principles or practices which one believes he has learned from the word of God; but it does imply a kindly consideration for the judgment of others, who may be equally sincere, and equally devoted, and, possibly, even more enlightened. Nothing is ever lost by recognizing this, and remembering that we all know in part.

How aptly the brief sentence, " The Lord is at hand " comes in, in connection with the preceding exhortation! I take it that the thought is not exactly "The Lord is coming;" it is rather "The Lord is standing by;" He is looking on; He hears every word spoken; He takes note of every action.

"Closer is He than breathing,
Nearer than hands or feet."

With the realization that He is thus, in the fullest sense, "at hand," though unseen, how quickly would strife and dissension cease, and the forbearance and grace ever manifested in Himself be seen in His followers!

And now we have a wonderful promise based on a third exhortation; this time in connection with prayer. ,Our Lord Himself has warned against anxious thought, and the Holy Spirit expands His teaching by saying, " In nothing be anxious." But how am I to obey an exhortation like this when troubles are surging around me, and my poor, restless mind will not be at peace ? I feel I must tell somebody. My exercises are like those of the psalmist, perhaps, who wrote on one occasion, "I am so agitated that I cannot speak" (Psalm 77:4, F. W. Grant's Trans.). What, then, shall I do ? To whom shall I turn ? It is so natural to worry and fret under circumstances such as these; though I tell myself over and over again that nothing is gained thereby, and my trouble only seems to become exaggerated as I try to carry my own burdens.

But the Spirit of God points the way out. He would have me bring everything, the great things and the little things, perplexing conditions and trying circumstances of every character, into the presence of God, and leave them there. By prayer and supplication, not forgetting thanksgiving for past and present mercies, He would have me pour out my requests unto God. I may feel that I do not know the mind of the Lord in regard to them, but that need not hinder. I am to make known my "requests," counting on His wisdom to do for me that which is best both for time and eternity. Thus, casting my care upon Him, and leaving all in His own blessed hands, the peace of God (that peace which He, Himself, ever enjoys, though storms and darkness may be round about), a peace passing all understanding, shall guard, as with a military garrison, my heart:and, blessed truth, if I but enter into it, my thoughts, or "mind," as it is here translated, through Christ Jesus.

But this I cannot do for myself. I may tell myself over and over that I will not worry, will not fret, but my thoughts, like untamed horses with the bit in their teeth, if I may use such an illustration, seem to run away with me. Or, like an attacking army, they crowd into the citadel of my mind, and threaten to overwhelm me. But God, Himself, by the Holy Spirit, has engaged to so garrison my mind, and so protect my restless heart, that my thoughts shall neither run away with me, nor yet overwhelm me. Every thought will be brought into captivity to the obedience of Christ. Thus I shall enjoy the peace of God, a peace beyond all human comprehension, as I leave my burdens where faith delights to cast every care, at the feet of Him who, having not withheld His own Son, has now declared that through Him He will freely give me all things. In this I can rest, for He cannot deny Himself. H. A. Ironside

(To be continued)

The little child had been fast asleep, but on the mother entering the room with a light in her hand to retire to rest, she woke up, and as the little one looked at her mother, the little face was lighted up with joy and loving recognition, quite content to watch with interest all her movements about the room. But on the mother extinguishing the light, the sudden darkness startled the child with surprise and fear. The mother drew quietly near, and gently placed her hand upon the child's, and in a moment its fears were gone; then, placing its little hand upon its mother's, confiding in her presence and love, in a few moments the child was fast asleep.

It is a sweet picture of faith in the presence of Christ with us. Though sometimes, even after exalted times of enjoyment, the darkness of unbelief, the sense of indwelling sin, through the tempter's efforts fill us with fear ; or if trying and mysterious dispensations seem to hide our Saviour's face from our view, we are dismayed. Yet as soon as we draw near to Him in simple faith, His presence calms our spirit ; we are lifted out of ourselves, our restlessness vanishes, and we realize the truth of His words of sweet promise-" Thou wilt keep him in perfect peace, whose mind is stayed on Thee :because he trusteth in Thee" (Isa. 26 :3).

" I need Thy presence every passing hour :
What but Thy grace can foil the tempter's power ?
Who, like Thyself, my guide and stay can be ?
Through cloud and sunshine, Lord, abide with me ! "

(1 Thessalonians, chap. 4.)

The subject of the Lord's second coming is of deepest importance, and of greatest interest to the Christian, for whom it is called, "That blessed hope" (Titus 2:13). What strange anomaly, therefore, that though Christ is the one object of their faith, to some He is not object of their hope. Many think that the coming of the Lord means nothing more than that He comes for us when we die; and that at the last there will be one general resurrection and one general judgment. It would be difficult to say what is the hope of such, for all is indefinite; indeed, we may say it is confusion. Even as to the proper object of faith and its blessed results, all is dark and cloudy.

Nothing, surely, can be more natural, in a Christian sense, than that He who is the object of our faith should also be the object of our hope. But simple as this is, it is all important. Let us, then, trace this twofold path a little.

When we now Christ as the One who loves us, and died for us, we have no difficulty in trusting Him:we believe in Him-we have faith in Him. The knowledge of His love creates unquestioning confidence; the testimony of the Word to the power of His blood meets all our anxieties, and we are happy in Him. His love answers every desire of the heart, and His sacrifice every need of the conscience. With every need met, and every desire satisfied, we must be happy, and love and praise the Lord.

But why is He not equally the one proper object of hope? Why is He not the daily expectation as well as the daily rest of the soul? Most sure and certain we are, that when a Christian dies his soul is immediately with the Lord in paradise; and a blessed precious truth it is; yet it i« never spoken of in Scripture as the hope of the Christian. It is, rather, that we shall not die, but be caught up to meet the Lord in the air. There is no necessity why a Christian should die; since Christ has died for him. But if he should die, death to him is called a "falling asleep in Jesus"-a being "put to sleep by Jesus." How sweet, how blessed the thought, O my soul! This is the way a believer dies; the poor body is laid to sleep, and the soul ascends on angels' wings to be with Christ, till the morning of the first resurrection.

But what saith the Scripture? for faith can only rest on the word of God. Many speak of these things as the "peculiar views" of a particular class of Christians; but the one question is, Has God spoken plainly on the subject? On nothing more so; the difficulty is in the selection; but a passage from Paul's first epistle to the Thessalonians may be the most convenient to refer to now. There we have a special revelation from the Lord, for the express purpose of giving further truth in detail as to the coming of the Lord Jesus for His own. Carefully read 1 Thessalonians 4:13-18.

The Thessalonians, evidently, had been converted by means of a gospel that embraced the truth usually called "The Lord's second coming in glory." This is apparent from Acts, chap. 17, where we find their enemies giving a political turn to their accusations, by saying "These all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." No doubt the apostle preached the truth of the Lord's coming to reign in glory. Hence it was, that from the time of their conversion, they were looking for His return. But in the mean time some of their brethren died. This troubled them greatly. Their sorrow was excessive. Not that they had any fear about the salvation of their friends, but because they would not be present to welcome the Lord, and to be received by Him. Where the apostle heard of their troubles, he wrote to them at once. They were comparatively uninstructed, and also greatly persecuted both by the Jews and heathen. Their opportunities of learning had been very few. The apostle was not allowed to remain long with them after their conversion, because of the persecution; and the books of the New Testament were not then written. But their ignorance and distress only gave the fitting opportunity for the Lord to reveal His mind more fully on this blessed subject.

In this new revelation which the apostle received, and communicates to them, the order of events is given. This is important; though no doubt given in the first instance to meet the sorrowing hearts of the Thessalonians, it is also intended for the instruction of the saints of God in all ages:but the best way will be to go over the verses as they stand; and, first, we would notice,

THE SORROW OF THE THESSALONIANS

Ver. 13. "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope." These warm, earnest-hearted, but young Christians had not been instructed as to how the dead saints could be with the Lord when He comes, and share His glory. They were so full of the expectation of the Saviour's return that they had never thought of any of them dying before He came; so that they were in great trouble when some of their brethren fell asleep. But now observe what the apostle says to them. Does he find fault with them for their too ardent hopes of the return of Jesus ? Did he say they were too much occupied with it? or that they were excited and lacked sobriety? We are familiar with such sayings from many of our fellow Christians; but no such word drops from the pen of the apostle. Their waiting for the Lord is mentioned in each chapter of both epistles, and most surely to their praise. Neither does he seek to comfort the bereaved-as is commonly done-by reminding them that they would soon follow, would soon rejoin their dear departed in heaven. No, indeed; true as that might be, he does not refer to it as a ground of comfort. The Thessalonians are maintained in the thought that they were still to look for the Lord during their life-time, and a fresh revelation is given to assure them that all who have fallen asleep in Jesus will have equally their part in the glory with those who are alive at His coming.

Ver. 14. "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him." The first thing that the apostle does is to fix the eye of the sorrowing ones on Jesus-on Him who died and rose again. True comfort is only to be found in looking to Thee, O most blessed Lord, and divine strength to glorify Thee in our deepest afflictions. There we see victory over death and the grave-there we see the One who died, was buried, rose again, and is now in glory. He is the believer's life. We triumph in Him. Our life is connected with Him who thus died and rose again, and belongs to the glory. All who have fallen asleep in Jesus will be raised, and leave the earth even as He did. "There is this difference," says one:"He went up in His own full right; He ascended. As to us, His voice calls the dead, and they come forth from the grave, and the living, being changed, all are caught up together. It is a solemn act of God's power, which seals the Christian's life and the work of God, and brings the former into the glory of Christ as His heavenly companion. Glorious privilege! Precious grace! To lose sight of it destroys the proper character of our joy and our hope" (Synopsis of the Books of the Bible).

THE ORDER OF EVENTS

Vers. 15-18. "For this we say unto you by the word of the Lord, that we -which are alive and remain unto the coming of the Lord shall not precede them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God:and the dead in Christ shall rise first:then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air:and so shall we ever be with the Lord. Wherefore comfort one another with these words." The apostle always wrote, we must remember, under the direct guidance and full sanction of the Spirit of God; but here there is something special-something that was required for the instruction and consolation of the sorrowing Thessalonians, therefore he introduces the new revelation with a "This we say unto you by the word of the Lord." We have a similar instance in 1 Corinthians 11, when the apostle says, "For I have received of the Lord that which I also delivered unto you." That was given to correct an abuse as to the observance of the Lord's supper; this, to correct a mistake as to the Lord's coming.

But mark the grace of the Lord Jesus Christ to these young disciples:He assures their hearts that, in the order of events connected with His coming, the first that takes place is the resurrection of those who had fallen asleep in Jesus, and that, in place of losing anything by having departed, they will be the first that are ready to go up to meet the Lord. "The dead in Christ shall rise first." So far from those who have fallen asleep in Jesus missing the joyful hour of His coming, they will be raised before the living are changed. This is grace, the grace of the Lord Jesus; at the same time we know that every event connected with His coming shall be accomplished in a moment, in the twinkling of an eye, so that the interval cannot be estimated.

But now, observe with wonder the shining forth of this twofold glory of the Lord Jesus:He rises from His throne, He descends from heaven, He gives the word Himself, the voice of the archangel passes it on, and the trumpet gives a well known sound. The imagery is military. As well trained troops know the orders of their commander by the sound of the trumpet, so will the army of the Lord answer instantly to His call. All the dead in Christ shall rise, and all the living shall be changed; and they shall all enter into the cloud, and be caught up together, to meet the Lord in the air:and so shall they ever be with the Lord. No separation then:therefore the apostle adds, "Comfort one another with these words."

Thus the apostle explains to the Thessalonians how God will bring with Jesus all who sleep in Him. From verse IS to 18 is a parenthesis, which accounts for what is said in the 14th:"Even so them also which sleep in Jesus will God bring with Him. When the Lord returns in glory all the saints will be with Him; but, previously, He has awakened those fallen asleep, changed the living, and translated both to heaven.

This is the first resurrection-the resurrection of the righteous from among the dead before the millennium. The wicked dead are not raised till after the millennium -the day of judgment (l Cor. 15:23; Rev. 20:5,11-15). And now, the saints are gone-all gone-gone to glory-gone to be with the Lord for ever! What a thought- what an event, O my soul! None of the redeemed, none of God's children left in the grave; and not a believer left on the face of the whole earth! all caught up together in the clouds to meet the Lord in the air. But who can think

-who can speak of the happy reunions on that morning of cloudless joy? Doubtless the person of the Lord will fix every eye and ravish every heart:still, there will be the distinct recognition of those, who, though long parted from us here, have never lost their place in our hearts. And all will bear the image of the Lord! Though every one will have his own identity, and his own special joy, yet all will be like the Lord, and the joy of each will be the common joy of all. "0 magnify the Lord with me and let us exalt His name together," will be a note of praise often sung, as we meet to part no more for ever.

"Bride of the Lamb, awake! awake!
Why sleep for sorrow now?
The hope of glory, Christ is thine,-
A child of glory thou.

Thy spirit, through the lonely night,
From earthly joy apart,
Hath sighed for One that's far away,-
The Bridegroom of thy heart.

But lo, the night is waning fast,
The breaking morn is near;
And Jesus comes, with voice of love,
Thy drooping heart to cheer.

He comes-for, oh! His yearning heart
No more can bear delay-
To scenes of full unmingled joy,
To call His bride away."

Yes, heaven is a home, a social place; and surely the blessed Lord who has prepared that home of love will ever have the first place; and He will connect the brightest scenes in glory with the darkest days of the wilderness. This is evident from what the apostle says in the second chapter. At the very moment when he was hindered by Satan from visiting his beloved Thessalonians, who were sorely persecuted, he looked beyond those troublous times and saw his children in the faith around him in the glory:-"For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy." But there are many other scenes of earth that will have a bright reflection in the glory. Many cross my mind, some I well remember; but I forbear, their record is on high.

Let us pause here and meditate on this wondrous scene. Who will meet thee there? Who will greet thee with a joyous welcome in that happy land? Who will clasp thy hand, to be sundered no more for ever? But oh! how completely all are changed, and yet how perfectly all are identically the same. One cannot be mistaken for another and not one can be unknown. But chiefest of all thy joys that morning, and from which all thine other joys shall flow, will be to see His face, hear His voice, and behold His glory; or, as St. John says, and sums up all blessedness in two expressions; "We shall be like Him, for we shall see Him as He is." Surely God Himself could not have done more than to make us like Christ; and a richer blessing He could not have bestowed than to give us to see Him, and be His own for ever.

(Concluded in next number )

Ter-Akara, Congo Beige, Africa.

Loizeaux Brothers, New York. Aug. 24, 1922.

Beloved brothers:-We have been very happy in being able to return here, to what seems to be our own place, and to the people we have learned to know and to love for the truth's sake. It has been very encouraging to see the progress that different ones have made. A good number have openly confessed their faith in Christ, and two more have now asked for baptism, which we hope to attend to as soon as the weather is a little warmer.

The Gospels of Mark, Luke and John, and the First Epistle of John, in their language have been returned from the printer; so the boys who have learned to read are able to have the Word for themselves, which will help the believers to grow. They are very glad to have the Word printed in their own language. One boy, at one of the stations, was so enthused that he read the Gospel of Luke through fourteen times within two months after he received it. I think the average Christian at home would be put to shame by this desire for the Word. But I must add that many, even of those who can read, neglect this privilege for their growth.

Since returning we have had the Lord's Table with the baptized natives. It has been a great joy to meet about our one Lord with these who have so lately been added to the Body from among this people. It was with much concern that we started this, and yet I felt that they were ready now for this truth, and that as the Lord had given this to us all, as believers, I should show them this truth also. The blacks are of such temperament that the white man has to act as his superior, else he gets very puffed up. The Government must of necessity rule and keep the black man as the white man's servant (as to relationship, I mean, not that he is a slave); we too must more or less maintain it for the good of the natives. As to the Lord's Table this surely must not he, for we are all one there, and on common ground. This is the objection of many against having the Lord's Table in the simple way we have it. But the Word is better guide than any reasoning from man's experience, and I could not but see that "servants" and "masters" are one before the Lord. So I simply told our baptized boys these things, and that at the Lord's Table none was above another, as we gather to the Lord, not to one another. Except the Spirit had really shown them these things I am sure pride would have been the result, but the Lord proved Himself true again, and I feel sure that these boys have grasped the simple principles of the Lord's Table, and have not used this privilege as an occasion for the flesh.

We have had some very blessed times the past few Lord's days, and there has been real liberty in the Spirit. Some of the older ones are also showing a realization of their responsibility for the order of things, and this is a great encouragement to me. It proves again that when we seek to recognize the Lord as the real Head of His Body, and the Table His table, in practice as well as in profession, that He acts as such. I feel the need of help from older brothers, but the Lord has been very faithful and has given light as it was needed. I only wish to keep the testimony clear here, and to give these native Christians the privilege which is theirs of gathering to the Lord only.

We have been well since returning here. The cold climate is much more agreeable than what we left. May the Lord keep us all faithful as we await His return for us. With much love in the Lord,
R. C. WOODHAMS

Editor of Help and Food :-

I wish some effort might be made amongst us for evangelization in Cuba. It is a great field, which, since Rome's rule was abolished, in their independence, seems to be drifting to infidelity. Some of the denominations are working there, and Mr. Crabtree sends papers to about thirty addresses throughout the island. I just mention this as a near-by country, untouched by us. I have no-plans or guidance as to it, but it is a subject for prayer. I expect to work in the central part of this State the coming winter, D. V. With love in Christ. Roger B. Eames.

A reprint in Help and Food of the following, from the September No. of Simple Testimony, is asked by brethren, who deeply feel the need of this admonition in America, as well as in Great Britain.

Ques. 1.-What does Jesus mean in Mark 10 :29, 30 by, " He shall receive a hundred-fold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions." Experience and history show that the closer His people follow Jesus, the poorer they are in this world.

Ans.-This question was asked once of our beloved brother Paul J. Loizeaux (now with the Lord), and he answered, "I've proved the truth of this in my own experience time and again as I go about preaching Christ. Whilst away from mine own, I find not one, but several houses ready to welcome me; and in them are mothers and sisters and brothers showing utmost kindness, and providing the best they have. Whilst others, angered by the truth too plainly preached to suit them, would gladly hoot me away, and have done so at times."

Our Lord speaks here metaphorically, of course. How much of His teaching was in figurative speech and parables, by which truths were vividly presented in few words, which those in earnest would ponder over, and apply.

Ques. 2.-What is the difference between "transgression," "iniquity," and "sin " spoken of in Isaiah 53:5, 12?

Also, What is "the assembly of God " in a town or city? Kindly answer in help & food.

Ans.-"Sin " is defined for us in 1 John 3:4, which, correctly rendered, reads:"Every one that practices sin practices also lawlessness ; and sin is lawlessness." In its essence, then, sin is the insubjection of man's heart and will to God.

"Transgression" is sin coming out in violation of a known command-like Adam who disregarded God's prohibition as to the tree of the knowledge of good and evil (Gen. 2 :17). Rom. 5:13,14 says, "Until the law (before it was given) sin was in the world:but sin is not imputed (1:e., charged as transgression) when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression.1' Men were terrible sinners before the law was given, as since, and under the sentence of death, therefore. Yet man is sp unwilling to confess himself a ruined, a lost sinner, that God saw it necessary to give His holy law to convict man of his evil heart; therefore He gave the law. Sin then came out as transgression. (See Rom. 7:13.)

Iniquity points to what is unjust, unrighteous-malicious swerving from the path of truth and uprightness. "Mine iniquity have I not hid," said David in Ps. 32 :5 ; and having confessed it to God, he adds, "and Thou forgavest the iniquity of my sin. Selah." (Pause ; consider this!)

As to "the assembly of God in a city," it embraces all "them that are sanctified in Christ Jesus" in that place (1 Cor. 1:2)- that is, all there who are born of God. But Christendom has become "a great house" with clean and unclean vessels therein ; and the obedient children of God are bidden to "follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart," and must be in separation from the unclean vessels, as Scripture in many places commands. (See Tim. 2:20-22; 2 Cor. 6 :14-18, etc.
Ques. 3.-Who are the "demons" (mistranslated "devils" in the Authorized Version) so much spoken of in the Gospels? Lately I have heard some say they are the spirits of the wicked that have died-which is contrary to what has been generally believed. I would be glad to have this made plain from Scripture.

Ans.-When the scribes blasphemed the Lord, saying, "He hath Beelzebub, and by the prince of demons He casteth out demons" (Mark 3:22), the Lord answered,"How can Satan cast out Satan?" Demons, therefore, are recognized as subjects to a prince-Satan. If demons are cast out, it is the same as casting out Satan their prince. Thus, also, when the exultant disciples returned from their mission, they said, "Lord, even the demons are subject unto us through thy name," He answered, "I beheld Satan as lightning fall from heaven ;" for he was indeed being hurled down from his dominion. In Rev. 12 :7-9 this is actually accomplished, the dragon and "his angels" are cast down.

In 2 Chronicles 18:18-22 a scene in the heavens is revealed to the prophet :the holy angels and Satanic hosts are there, and one of these last, "a lying spirit," is sent to deceive Ahab to his doom. Revelation 16:13, 14 is a parallel to this-three demon spirits go forth to seduce the ungodly to their destruction.

Can these passages leave any doubt in unprejudiced minds that the "demons" are Satanic spirits, with Satan as their prince, Those time to be hound and judged is not yet come.

As to the spirits of the ungodly, nowhere in Scripture are they seen at liberty, but utterly unable to pass the "great gulf fixed " by God's appointment (Luke 16 :26).

But more. In Rev. 1:18 the Lord says, that Se has "the-keys of hades and of death." Does He permit the spirits of the wicked dead to return to earth to afflict man ? or do they in spite of Him "break jail," as it has presumptuously been taught of late? But this is affronting the Lord and His power. No; the evil spirits cannot leave hades any more than their bodies can leave the grave till God's power brings them to judgment.