FROM BELGIUM

My dear brother:-

Amid both encouragments and trials the Lord is carrying on His work:both causing one to feel the need of His sustenance, to overcome the difficulties which the enemy throws in our way, to hinder poor sinners from turning to the Lord our Saviour. But I thank God that, in the power of the Holy Spirit, His work is carried on, so that a number, since my last writing, have been turned to the Lord.

I have been laboring at Hardimont, Lestroy … (13 other names are mentioned). My first day in Furchies was very trying. It is reputed as a Socialistic center, and, alas, largely skeptics. The next day, I began at the other end of the village.* *Belgium, like northern France, has successions of long villages along the highways, with a central square, usually, and very few cross streets.-[Ed.* A gentleman to whom I was presenting God's way of salvation, after taking a tract said, "I must read this first, then come to my house later." That whole day was most encouraging -coming in contact with many interesting persons of whom several professed to receive Jesus as their Saviour.

At Rausart I was confronted by many skeptics and mockers, and was made to realize what our Lord says in Matt. 7:6-"Give not what is holy to dogs, nor cast your pearls before swine," etc. A senseless and wicked man kept speaking injuriously of God ("If there is a God," said he) in language I would not repeat. Before leaving I addressed him, saying that the blessed God he was reviling was ready still to show him mercy, even now; but if he persisted in his way, he would have to meet Him as his omnipotent Judge. He only became more furious, shaking his fists at me.

At Tamines, in the Namur province, where I began to labor a few years ago, I was strongly opposed, in the beginning of the day, by a group of skeptics who had refused any tract. I went aside then for a while, to seek sustaining grace from the Lord to go on, and started afresh to sow the precious seed, asking that it might fall into good ground and bear fruit. Resuming my work, I was greatly cheered by two gentlemen to whom I presented Christ as the only Saviour, whom they professed to receive. Later, as a group had collected in the street, I announced to them the glad tidings of salvation. They became very attentive, and I found afterwards several who professed to accept salvation as pure grace from God through Jesus Christ our Lord.

As I went on, a gentlemen, far up the street, an agent of the Government, had observed the gathering which I had addressed, and had inquired of some what it was all about. He came to me then, and invited me to his house, calling in some of the neighbors also. Oh, how happy I was in presenting our Saviour to this little group!-for I saw that their hearts were moved. They understood and deeply felt the truth of our lost condition, and also the greatness of God's love in sending His own Son here for our salvation. Four of them professed to be saved.

Then, their great joy, and mine, was broken in upon by a Roman Catholic "sister" of the "Beggar Order." She came in a fury to take away by force an interested and aged woman of 82 years. She turned upon me angrily as "a Protestant coming to distribute tracts and Gospels to turn away the people from the church." "Madam," I answered, "I came here not to speak against your religion, but to present to the people the Lord Jesus as the only means of salvation." But she was furious, and would listen to nothing, but urged the people not to read the tracts and Gospels given them. The gentleman of the house then arose and quietly said to the R. C. "sister," "Madam, we shall read the new Testament, for this gentleman has shown us the truth from it-he has said nothing of his own, but has shown us what God has caused to be written for our instruction;" and he invited her to leave, which she did, forcibly taking the aged woman with her. After this I pointed out to the audience that it was Satan who urged this person to come in to trouble them. As I felt this to be an attack from Satan, I was calling upon the Lord in my spirit, dear brother, for Him to come to our help.

The rest of the day was spent in conversation with sincere souls who professed to receive salvation through faith in Christ our Lord.

Dear brother, I desire and need the prayers of saints, that I may have grace from the Lord to proclaim to all the message of His grace.-Please send me a larger supply of tracts of which I have need. My love to all the brethren with you. OCTAVE DANDOY.

This brother, known to ns for years as a faithful, reliable man, gives himself wholly to seeking souls for Christ since the World War by which his business was brought to an end. To help such is to be " fellow-helpers to the truth" (3 John 7, 81-[Ed.

A short time ago a few of us were visiting a great stone quarry. We went first to the finishing rooms, where were beautiful specimens of monuments, with artistic, delicate ornamental work, and perfect polish. Great building-stones, rounded pillars, and various specimens of the stonecutter's art were exhibited, and prepared for their places in some majestic structure. Outside were immense blocks of solid granite lifted up by powerful cranes; on another side, what might be called refuse was being broken up, accurately and carefully, into paving-blocks.

We approached the edge of the immense pit or quarry, whence the stone was brought. Far down were men, drilling and making ready to break off an immense block of granite. It was there the work began. The stone could be of no value until it was detached from the surrounding mass, then brought up from that great depth. Then it could be squared, chiseled, and prepared for its place- "polished after the similitude of a palace."

And is not this God's way of fashioning stones for His spiritual house? Deep down in those pits of fallen nature, held fast in the bonds of habit and of evil, He finds men. First of all, with the drills of conviction He bores down into the hard heart, and at last by the power of His Spirit and truth, that soul is broken loose, and raised up to where His fashioning work begins. "But God who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ." There is the detaching work done in the quarry's depth. "And hath raised us up together:" then the mighty "derrick" has lifted the soul out of the place of death and judgment. What power has done it? "According to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead."

But now the great work of fitting these living stones for their appointed place begins. Great pieces often have to be broken off, so, long-formed habits, old associations, have to be broken from the believer. The mighty hammer of God's word breaks off many a fond hope, many a favorite pleasure. Humiliating and painful it may be, but what blessed results! "We are His workmanship," and a beautiful stone is ready for its place in the temple of God," a "pillar" in that house, to go no more out forever; a monument of mercy and grace, not to be placed upon a grave, but a monument of life to display the glory of that grace which has thus made us "meet to be partakers of the inheritance of the saints in light."

So let us not repine at the chisel and the drill; let us not be perturbed by the noise, or unduly discouraged by the dust. The end will be praise to the great Workman:"That in the ages to come He might show the exceeding riches of His grace, in His kindness toward us through Christ Jesus." S. R.

"Good it is if we learn to be rigorous in the judgment of ourselves, and gentle in our judgment of others. In seeking to correct defects, kindness works best with others, sternness with ourselves. It is easy to make allowances for our faults, but dangerous; hard to make allowances for the faults of others, but wise. 'If thy hand offend thee, cut it off' is a word for our sins. For the sins of others let our heart say, 'Father, forgive them.' " Extract

Those parts of the New Testament which describe j these last days make clear that the spheres of fellowship and of service are not the same. The 2nd epistle to Timothy especially brings this out; and being written for those servants of the Lord who desire to be "faithful," it is of exceptional value in guiding us as to these important questions.

The first consideration with the faithful man is, how he stands with regard to the testimony of the Lord; to be ''not ashamed of the testimony of the Lord," and to be "approved unto God" will take precedence of all else. Then comes fellowship with others-with those "that call on the Lord out of a pure heart." For such fellowship he must have purged himself from those who are not faithful to the truth as to the Person and work of Christ, or who in any way deny our holy faith. 2 Tim., chap. 2, encourages us to believe that those who do this will not lack company; they will find others who have also purified themselves from unholy associations, and walk with these. The bond which binds such together is a positive one, it is the Lord Himself; they "call on the Lord out of a pure heart." But this is not possible apart from separation from evil.

It is significant that just before speaking for the first time of the truth of His assembly (Matt. 16:12,18), the Lord warns against the leaven of the Pharisees and Sadducees. These leavens are ecclesiastical and doctrinal pride and iniquity, which contaminate more or less all who are in association with them. "Evil communications corrupt good manners," and the truth as to the Person of Christ and His assembly cannot be held with one hand while that which destroys the truth is gripped by the other. That which is pure does not purify what is corrupt, but is quickly corrupted. Hence "let him that nameth the name of the Lord depart from iniquity." Let him purify himself from the vessels to dishonor by separating from them. But the bond that binds in this fellowship must be a positive one; mere separation from evil is no guarantee that our feet are in the path of truth; our separation must be unto the Lord or it will have small value in His eyes; otherwise it will tend to pride, which would spoil both the fellowship and the service.

Along with this separation to the Lord, there must be diligence and energy to pursue "righteousness, faith, love and peace." These were the brightest traits of the Church in the freshness of its first love for Christ. They were then the general habit and practice of saints-the very atmosphere in which the disciples lived and rejoiced and prospered. Alas, that worldly principles and aims have so largely displaced these divine qualities in the house of God! But let us exercise diligence in reaching out after them, and hold on to them, with constant exercise of heart and conscience. Thank God, they are not beyond the reach of any, or of all; but it is only in separation from evil and in faithfulness to the Lord that any can hold on to them.

The early days of the Church were as when all Israel gathered themselves to David at Hebron, and made him King; while these last days are as when David fled before Absalom; then were the Cherethites and Pelethites and Gittites manifested in faithfulness to David. Their love to David was their bond; they were willing to share his rejection, and cleave to him through it all. They did not form a new fellowship; they were but true to that which was from the beginning-true to the covenant made more than thirty years before at Hebron. So those that call on the Lord out of a pure heart form nothing new when they walk together; they only go back to that which was at the beginning, and find in the darkest day that which He was to His church in the brightest. The Lord is the bond. This is the fellowship, and it demands that we be uncompromising toward what is treachery to Him.

But the sphere of service is much wider than this sphere of fellowship:it carries us into chap. 4 of this same epistle. How solemn is the charge with which that chapter opens :"I charge thee, therefore, being God, and the Lord Jesus Christ, who shall judge the living and the dead at his appearing and kingdom, preach the Word:be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." Not before his brethren must the faithful man serve the Lord, as if they could define when and where he should serve. This would make him the servant of men, and bring him under a yoke of bondage. Nor is his own will to be the standard, as though he were his own judge, for that would be independency; but his service is to be before God and the Lord Jesus Christ, who will scrutinize all that is done in His name, according to His own perfect standard, when it is finished.

Upon what a high plane does this charge lift all true service! In what searching light does it set it! Who with a sense of the gravity of it could serve with levity? or compromise the truth that he is called to preach? or pander to the notions of men for popularity? or hide the truth for fear of men? or even limit the sphere of his service to meet the prejudices of his brethren? The service of the Lord is sacred; it is under His authority, and everyone who takes it up is responsible for, and shall give account to Him for it. The thought of it brings the exercised servant to his knees, and bows him before God who knows all, and before the Lord who will test all, and men and time sink into their own insignificance, or become simply the objects and opportunities for the carrying out of this great trust that lies beyond man's ordering or authority.

Our fellowship must be marked by purity; our service is to be exercised where need is. "Do the work of an Evangelist," applies to the latter. No matter if those who profess Christianity abandon or oppose the truth ; no matter how godless and indifferent to the claims of God the multitudes become; the faithful man will still proclaim the fact that God is a Saviour-God, that the precious blood of Jesus is the great proof of His love, and His atonement the ground upon which God can justify and bless even the worst of men. Those Christians who slight the gospel, or say that it is not their interest or testimony, or settle themselves down into selected circles to study the Word to justify the position they have assumed, only prove how faithless to their great trust they have become, or how their faith has succumbed to the general pressure. The servant of the Lord must seek the unconverted. If the love of God fills his heart, he will. He will meet with disappointments, with rebuffs, with opposition and persecution; prayers and tears and exercise of heart will be his portion, but having received this trust from the Lord he will be sustained by grace from Him, and will not flag:for sin, and sorrow, and death, and hell-fire are the same as when our Lord disclosed them. The world can not satisfy the souls of men; their hearts are empty, often broken, and Christ died for them. God yearns for them; life is offered them; heaven is open for them; and "there is joy in the presence of the angels of God over one sinner that repenteth," and God's very nature is glorified in the salvation of everyone of them. Some are especially entrusted with the work of evangelizing; let them exercise their gift whenever and wherever the opportunity presents itself-in season and out of season; but they and all others who would serve the Lord as faithful men must address themselves also to those who profess the name of the Lord. They must "preach the Word" – reprove, rebuke, exhort with all longsuffering and doctrine. , Does not this mean that they are to carry the word into the very circles where it is opposed? As they are not called to "reprove and rebuke" those who call on the Lord out of a pure heart, they must do it where those are who "turn their ears away from the truth." He must go to them if he is to fulfil his God-given trust. Is it not clear that the servant, subject to the guidance of the Lord, must seize every occasion, and enter every open door in making full proof of his ministry?

But what wisdom, what courage will be needed for this! How easy it is for "fools to rush in where angels fear to tread," and having rushed in proclaim their own folly instead of the truth of God. If not sustained of the Lord, courage may break down, or the truth be watered to suit the surroundings, or be drawn into fellowship with what is hateful to God. But if, according to Jude, while we build ourselves upon our most holy faith with those who are like minded, we would in compassion snatch others out of the fire, we must go to them, as the angels went to out from the soul-destroying doctrines and worldly lusts Sodom to drag Lot out of that doomed city-bring them in which Christendom is wallowing with the world-obnoxious to us as the filth of Sodom was to the angels sent there for Lot's rescue.

The disobedient prophet, in 1 Kings 13th chapter, is an example and a warning to us. He was sent to proclaim the Word of the Lord against the altar of idolatry in Bethel. In so far faithful, he was afterwards drawn into fellowship in that place with one who claimed to be a prophet even as he was; then his service came to a sudden and sorrowful end under the judgment of God.

I am not urging the "liberty" of the servant of the Lord; that is too low a ground for the "faithful man" to take; it savors too much of the socialistic spirit of the day, and might easily degenerate into "every man doing that which is right in his own eyes." But I am urging the rights of the Lord over His servants. The only liberty that the servant of the Lord has is freedom from every other yoke to be his Master's bondslave, which after all is a glorious freedom. He cannot obey two masters, but must be free from all entanglements to serve Him who has enlisted him as a soldier. He must be at his Lord's disposal.

The Lord is outside of Laodicea, and the faithful servant, in loyalty to Him, must be outside it too. He can have no fellowship in that which excludes his Lord, but be ready to knock at the closed door, if the Lord pleases so to use him, or to carry a message of faithful and long-suffering love to any who have ears to hear within it. Some of those who are of the Lord's household are scattered in queer places in Christendom, and the faithful and wise servant will be on the lookout to carry them a portion of meat in due season for his Lord's sake. As a servant he has one obligation, and that is to his Master. Let him fulfil this, and he will not damage the fellowship.

It is questionable if in Christendom's great organizations the whole truth would be tolerated. Well, there can be no compromise, and where the truth would not be admitted there is a closed door. But where the truth is not known, and not opposed, one who is faithful and wise may find an open door. Again there are circles in which a measure of light is enjoyed, and where the Holy Spirit has wrought; the man of God will not ignore this or think lightly of it, but recognize it, and further it as he may. The work of God is one work; it is nearing its completion. Happy will those servants be whom the Lord, when He comes, are found diligently trading for Him, doing business in many waters, searching the highways and the hedges for guests to the feast, while keeping their garments unspotted by the flesh. J. T. Mawson.
"IN HIM WAS LIFE"

To the Editor of Help and Food:

Dear brother:-As many speak of difficulties connected with fellowship according to God in the present days, may it not be desirable to restate the basic principles which have always been recognized amongst us? With this in view I would give a brief outline of what we believe and have sought to practice, hoping you might find room for it in Help and Food.

I think we can say we have sought to maintain a testimony free from sectarian principles or practice. In recognizing the unity of the Body, and membership in that alone, we seek to maintain the order and government pertaining to God's house, as established through the apostle Paul-at least so far as possible in the ruin and disorder occasioned by departure from the truth. Do I miss the mark in making the following statements regarding the position we have sought to maintain?

1. As to reception and discipline, we refuse such principles as leave the door open to evil; thus seeking to preserve the sanctity of God's house. In this our associations are guarded.

2. Congregationalism, which makes assemblies independent of one another, we also refuse, as it practically denies the unity of the Body of Christ, reducing the corporate testimony to that of the mere local assembly, or even to that of the individual. We seek to express the unity of the Body, and of the Spirit, which checks man's will, and an unscriptural individualism in place of assembly action.

3. On the other hand we guard against Romish ecclesiasticism which gives the church an authority which belongs only to God's Word, or unduly exalts assembly actions- thus guarding against unrighteous acts, or ritualism. We acknowledge the Lord's authority by His Word, to which the assembly, as well as the individual, is to be subject.

4. Liberty of ministry we recognize, both within and without the assembly, while its fellowship and counsel should be regarded, since we are members one of another, thus guarding against independency even in ministry. Subjection to one another, as well as to the Lord is a scriptural direction (1 Pet. 5:5).

To maintain these things amid the ruin of the Church (in weakness, and failures to confess) is not seeking to re-establish the church, or form our own little church and act as though it were the whole; but it is a recognition of and seeking to obey what has been laid down by the apostle for the church of God to follow at all times. The ruin neither abrogates divine principles, nor lessens our responsibility to act upon them when we know them.

To proceed along these lines cannot fail to unite those who thus act, and so practically to form what is, after all, best described by that much tabooed term, a "circle of fellowship." Certainly to hold faith and a good conscience to-day, we must be obedient to the directions given in 2 Tim. 2:19-22. In separation unto the Lord we find others who are separated, with the result that we walk together. Thus companies are formed, making a circle within which these divine principles are to be exercised This circle is but enlarged when similar companies are added to this unity of believers obedient to the Word.
In closing may I suggest three points which need to be remembered:

1. Fellowship at the Lord's table has a corporate character. It is not only an individual response to the Lord's own request, but an expression of our place in the Body As to relationship. This, however, by no means involves the necessity under present conditions of receiving every member of the Body, for the assembly is responsible to maintain the order and government of God's house. We can only deeply regret that in this day all the members of the body will not subscribe to this.

2. The liberty of the Spirit is to be owned in the exercise of Christian ministry by whom He will among the members of Christ, in whatever gift He may have given.

3. This liberty is to be exercised in a way which will conserve the unity of fellowship among God's people, not as independent of the assembly.

May the Lord enable us to set a just value upon the place and testimony which we, through grace, may yet enjoy in these closing days.

Sincerely yours, John Bloore.

Dear Mr. Editor:-Your note in reference to the time of the Breaking of Bread at the Lord's Supper, in a recent number of Help and Food, was welcomed by many who were being perplexed by the teaching of some that the bread should be broken at the very beginning. The sponsor for this idea seems to be F. E. Raven, who in a "Heading on Fellowship and the Lord's Supper," says:"I think the supper is introductory in the assembly; the supper rallies the saints, and they come together in assembly to eat the supper:it is what is immediately before us in coming together, but as introductory to the assembly." When R. S. S. asks, "Does not the most blessed part of the meeting come properly after the breaking of bread?" F. E. R. makes the astounding reply, "The supper is introductory to the assembly; and that is the reason for finishing all that is formal at first. Passing round the bread and the cup and the box are so far formal; you cannot help this, but it is a great thing to be free of it, so that you may be prepared for the assembly in its proper character" (!)

On the above statement William Kelly remarks:"Surely no reverent believer will bear lightly such a profaning of that which is the very heart of true worship, as is the solemn calling of Christ to our remembrance. Can it be that the great thing which ordinarily follows is the speaking of one or more? And the same pair add yet more clearly to the same effect of irreverence and presumption."

When R. S. S. asks,"Is the first part of the meeting what you do, and the last part what the Lord does?" the answer of F. E. R. is, "Yes, it is the cup we bless and the bread we break. The Lord never does that again. And then the presence of the Lord is realized; He has His place, and we are conscious of Him as Head. If the supper is over, it is over. If you get hymns and thanksgiving after that, it is worship in connection with Christ as the Minister of the sanctuary. He leads the praises." Answering this, Mr. Kelly again says, "Can words disclose more clearly men who have broken loose from God's word? This never hints at such splitting in two the gathering for the breaking of bread. Least of all, does it sanction any such slight put on the saints in sharing the bread and the wine for remembrance of Christ. There is no part, time, or act, so profoundly near or deep in the meeting; and the contrast of what goes before with what follows is a myth. The Lord does not come into the midst at the Supper, nor does His word justify such words as 'you cannot help' the formality of 'passing round the bread and the cup and the box,' and 'a great thing to be free of it;' or again, 'When the Supper is over' it is 'worship in connection with Christ as the minister of the sanctuary.' It is letter work and theorizing, with little reality and not a little contempt for the Lord's Supper."

In another place of the same book, the same error is seen. The remembrance of our Lord in His death is lowered to a means:"The supper leads on to the assembly," says F. E. R., to which Mr. Kelly answers, "Where is such an idea in Scripture? In this page the error grows bolder still, where F. E. R. says, 'You cannot call Him to mind as dead, but as the One who is living, who did die.' This is to destroy the force of the Lord's repeated words, Do this for remembrance of Me; which is simply and exclusively recalling Him to mind in His death-His body given, His blood shed. It is in no way looking up to Him as alive again for evermore and glorified. This is a present joy, not at all His remembrance. His headship or our risen state are not what should then occupy the heart. I remember one put out by some of these brethren for this error:now it passes as precious truth!"

This was the chief reason for again "revising" the Hymns for the Little Flock-to make it more in conformity with these speculations concerning the Supper. It is taught that we do not call to remembrance Christ dying for us, but only the burnt-offering aspect of His death is properly before us then:hence all hymns speaking of His having given Himself for me, for His Church, are considered out of place.

This is the source from whence comes this notion about the breaking of bread at the very outset of the meeting. If it were only some brother's whim or fancy it might be passed by without notice; but since it is part of a system, and that system subversive of much truth, it becomes us to make known its origin and refuse it as unscriptural and profane. C. Knapp

I was asked, when I was a young man, to help unload a barge-a work I had never done before. The connection from the barge to the shore was a long, heavy plank, on which the wheel-barrows were run up to the dumping place.

I started, a little unsteady, and soon, to my dismay, my wheel got off the plank, and barrow and load went overboard! I started again, however, very cautiously; notwithstanding this, the barrow's wheel got off the plank again, and I only saved it from falling into the water by holding its frame hard on the plank till willing hands helped to set it up again.

An "old hand" who had watched me, then came and said:"Here, I'll put you right. The reason you get off is that you are always watching, first your feet, and then your wheel. Now see:you needn't be minding your wheel, nor your feet either, but just look straight ahead at the plank."

I did just as he told me, and very soon I could run the barrow as straight as any man.

Now, dear young believers, let me tell you:Keep your eye on Jesus who says to you, "I am the Way." By looking to Him you will be safe; you will not fall off this way or that way; He will keep your feet in the strait and narrow way heavenward and of fellowship with God. J. M.

FRAGMENT

Calendar:Sept. 16th to Oct. 15th.
DAILY BIBLE READING:……… Sept. 16th, 2 Cor. 2; Sept. 30th, Gal. 3; Oct. 15th, Col. 2. MEMORY WORK:……………………….John 14.
GOOD READING:"The Fruitful Bough," C. Knapp. This little book will open up the typical meaning of Joseph's history as it relates to Christ. Paper, 25 cents., cloth, 60 cents.
MONTHLY QUESTION:-What important differences do you find between the epistles to Galatians and Ephesians?

Our Memory Work

These chapters of John's Gospel which we are now memorizing should be very precious to us. They give the last conversation of our Lord just before He suffered. In them He opens His heart to us in a wonderful way, so that we may enjoy that communion with Him which He so much desires. Note the different ways in which He speaks of coming (vers. 3,18, 23, 28). Then there are the three questions, and the Lord's answers:the coming and abiding presence of the Spirit; the obedience to which love impels; the way in which practical enjoyment of the blessing is realized.

Our Daily Bible Reading

We read four important epistles during this month:2 Corinthians, Galatians, Ephesians, and Philippians.

In 2 Corinthians the great subject is ministry. As might be expected, the character, ways and experience of a true minister are presented throughout, and this in connection with Paul himself as the great pattern of a true servant of Christ. In chaps. 1 and 2, the work of ministry is accompanied by suffering, whether from the world or the state of the church, in which, however, the comfort, mercy, and power of God are realized. Chap. 3 gives the distinctive character of the New Testament ministry, contrasted with the law. Chaps. 4 and 5 set forth the vessels used in this ministry; the glorious deposit given to them, yet their utter weakness; their experience, yet confidence through God, and the issue in glory. Then, in view of our glorious hope, faith triumphs even over death, and presses upon men to be reconciled to God, in view of th? judgment to come. In chap. 6 we are given to see the manner and conditions of faithful ministry as exemplified in the apostle's own life. He then pleads for the believer's separation from the world of unbelievers and idolaters, in answer to God's own character, so as to be openly owned of Him as His children. The apostle then, in chap. 7, speaks of the relief or comfort brought him as to the Corinthian assembly by the report of Titus, who had just returned from Corinth.

Chaps. 8 and 9 show the practical character of Christianity in caring for one another's temporal needs. The ministry of the glory does not lead to forgetfulness of this, rather does it emphasize such sacrifices as well pleasing to God. In the closing chapters Paul vindicates his authority and ministry in various ways; lastly appealing to the Corinthians themselves as proof of Christ speaking through him.

Galatians unfolds the gospel of grace in contrast with law. Promise and the Spirit connect with the former; bondage and curse with the latter. Chaps. 1 and 2 show Paul's apostleship and ministry as not from man, but as commissioned and taught directly from heaven by revelation of Jesus Christ. He shows that the principle of faith, not works of law, is the ground of our blessing and relationship with God (ch. 3). Sonship in freedom, characterized by the Spirit's presence, is the prominent line of truth in this epistle (chs. 4-6).

Ephesians presents the counsels of God, the calling of the saints, their relationships according to eternal purpose, their present heavenly portion and future place with Christ as His body (chs. 1-3). Chs. 4-6 set forth the practical walk of those who through grace are partakers in this heavenly calling. Philippians portrays Christian experience as triumphing over all the difficulties or trials through which the child of God may be called to pass. It really presents the practical life of one who is living in the power and joy of association with Christ. His heart is occupied with Christ's interests (ch. 1), His mind (ch. 2), His glory (ch. 3), His power (ch. 4). It rules the life, throughout; and this is given as the apostle's own experience-the pattern Christian.

In many respects these epistles set before us the most wonderful part of New Testament revelations. In them, God's richest grace and fullest glory are disclosed. Is it not a marvelous, yet solemn thing to have thus revealed to us the knowledge of His will! He has called us into this by the ministry of the apostle Paul. What value do we set upon it? How do we respond to it? What measure of control does it exercise over our minds and affections? May it be true of us that we are increasingly "filled with the knowledge of His will in all wisdom and spiritual understanding; that we might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God."

Some differences between the Bible and other ancient literature.

First:the Bible, though not a book of science in the ordinary sense of the word, is not in conflict with the established facts of science. In this it differs widely from other ancient literature.

There is no line of the great sciences which may not be taken up to illustrate this difference.

The fantastic views and teachings of the ancients, which prevailed in the centuries during which the Bible was written, stand out as grotesquely ignorant when contrasted with the wonderful results of modern research. How is it, then, that the Bible references to any of the matters treated of in these great branches of scientific study cannot be shown to conflict with twentieth century knowledge? That which appears to Moderns as most ridiculous in the writings of the ancients, does not appear upon any of the Bible's pages, does not mar any of its beautiful descriptions of nature in any of the departments to which it refers. How were its writers preserved from the absurd vagaries which dominated the intellectual, the scientific, and the religious world of their day? How is it that their statements stand the test of present-day facts when these have shown the folly of all other literature -Egyptian, Indian, Chinese, Grecian, Roman? It is God-breathed, is the only true answer.

Let us particularize under several heads.

Astronomy
It is a commonplace to say that all the ancient treatises and systems of whatever class, and even the speculative scientific views of nearly all the Church Fathers, are of no account to-day in the light of present knowledge. Modern optical instruments have opened up the heavens, so that we know that the Milky Way is not a disused path of the sun; that the earth is not shaped like a table; that the stars are not inflamed clouds, or like pumice-stones, or crystal; that the sun is not about the size of the earth and merely reflects the light of this globe; that the moon is not a mixture of air and fire, for it has neither atmosphere nor heat and that it is not larger than the earth, which greatly exceeds it in volume. And there is much more, as to which even our school-children know better.

Not a statement of the Bible bearing upon astronomical subjects can be shown at variance with the facts of this science-and it freely treats of various phenomena in this connection. How comes Job to speak of the empty place in the north (16:7), for it is there we are told the telescope can discover no stars? Again (38:31), the loosing of the bands of Orion is spoken of, and not till recent years was it discovered, as astronomers tell us, that our planetary system is moving away from the constellation in which Orion is chief. The ancients said the earth must rest on pillars or elephants or other animals. In Job it is recorded that God "hangeth the earth upon nothing." The Bible does not limit the number of stars, nor speak foolishly of their distances, but the ancients did both. It has perfectly escaped their many errors; no other ancient literature has. Its statements harmonize with recent discoveries; those of no other ancient book do. Whose book is it? "Scripture cannot be broken."

Geology.

This comparatively modern science has yet reached a high state of development, and presents a wonderful array of facts. The ideas of the ancient sages as to the origin and formation of the earth are crude, to say the least. " The wisdom of the Egyptians" in these matters now appears utter foolishness. Moses was learned in it all, but how is it that some of this foolishness did not creep into the Pentateuch? The ancients of Greece, India, China, gave no better account of things than did those of Egypt. The Babylonians and Assyrian; were no exception.

When the Bible was written all of these now rejected ideas concerning the earth and its orders of life held complete sway over the most intelligent. How is it that the Bible is not tainted with them, and that what it gives us can not even now be proved to conflict with the established results of modern science, whose light had not come upon men of previous centuries? Concerning its record of creation and the order presented in it, Dana remarks:" There is so much that the most recent readings of science have for the first time explained that the idea of man as the author becomes utterly incomprehensible. By proving the record true, science pronounces it divine ; for who could have narrated the secrets of eternity but God Himself ?" Herschel said, "All human discoveries seem to be made only for the purpose of confirming more and more strongly the truths contained in the Holy Scriptures."

The sublime account of creation given in Scripture presents nothing which astronomy or geology can show to he false; there is a striking harmony, rather, with what they establish. That God is presented as the Creator of all, is a cause for cavil for some, but even the grossest evolutionist always reaches the point where only a great "First Cause" will meet the case. The greatest of scientific men have at least acknowledged God.
Natural History

In the great field embracing Zoology, Botany, Meteorology, the contrast is still evident. The way in which Scripture classifies animal life, and refers to plant life, gives details concerning the habits and characteristics of animals and plants; as it treats of rivers, seas, winds, rain, snow, hail-all is found to be above criticism; it is without parallel in ancient literature, and not to be improved upon even to-day. The Bible is not full of mistaken speculations. It is free from the errors which ruled the world when it was written. In its multitude of references to the phenomena of nature, its operations and effects, there is no inaccuracy, though the language is not scientific, as men would say, but is full of poetic beauty and color.

Wonderful Book! full of the words, ways, and works of God! His love, His light, His power, His majesty, His glory, all shine forth from its precious pages. Do we not join the Psalmist in saying, "I esteem all thy precepts concerning all things to be right?" (119:128). We quote the following from F. W. Grant:"How valuable must Scripture be for the knowledge of Nature! It should in every way be the firm ground of the naturalist, and its induction as reliable as that directly from nature; the microscope also being as great a revealer in the one case as in the other. Ah, how little patient, believing work has been done in this direction with regard to Scripture! the neglect of which has shut us out so much from the light it could have given in matters hidden from the mere man of science . . . What a thing it would be to have a faithful company of devout explorers giving themselves to explore nature with the light of Scripture, and Scripture also, one may reverently say, in the light of nature. For both are God's books and both alike truthful, and Christ the theme of and the key to both."

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

The trail of a word through Scripture is sometimes I like the wake of a ship through phosphorescent seas. It gleams. When, like King Arthur's knight of old, we follow "the gleam," we find in every sparkle on our way some thought gem, bright with the glory of Him who gave it, and we are glad.

There is a constellation of sayings in the 13th to the 17th chapters of the fourth Gospel, which, found within the circle of the Heavenly Family, forms a delightful picture of the ideal home. They all center about the word "give," and, falling from the lips of our blessed Lord and Master, gleam with the light of a heavenly revelation. What after all is a home but the place of glad mutual giving between relatives, whether of service or what not? Let us follow the trail.

"I have given you an example that you should do as I have done to you." Here the lesson is of purity maintained as the basis of communion. This is the rock-foundation of all true home-life. Apart from it even love will fail.

"A new commandment I have given unto you, that ye love one another as I have loved you." Commandment and example here emphasize the importance of "love's sweet tie." This rightly comes second. A home with a love like Christ's in it brings us near to heaven's gates.

"My peace I give unto you." This, from the "Father-chapter" of the Bible should banish all carking care from the home. Outside, fears!-here all is rest:"Let not your hearts be troubled." Then in natural sequence comes a large check on the heavenly bank:"Whatsoever ye shall ask of the Father in my Name, He shall give it you." Ah, regal giving-this is a home with resources!

"Power to give eternal life to as many as Thou hast given Him." The shadow of death over a home is a dreadful thing. Who is there that knows not its meaning! The very preciousness of the ties blackens the shadow. But the life He imparts will never fail.

"I have given unto them the words that Thou gavest Me." Themes for thought infinitely deep, infinitely broad, are here. Rich is the household where fruitful thinking leads to fruitful living.

"The glory which Thou hast given Me, I have given them!" Is not CHRIST A PRINCELY GIVER? F. C. G.

The more morally we read Scripture the safer; because it keeps us in company with our own conscience and delivers us from our own speculations.

No accuracy of doctrine will give the soul rest; there must be the knowledge of a Person. J. G. B

I desire to call attention to a matter as to which I have long been exercised, and which I feel is of considerable importance to those known as "Brethren."

When we come together on the first day of the week to remember the Lord, how very common it is to hear ministry before the bread and wine are passed round. This is something which, it appears to me, ought to give rise to earnest consideration before the Lord.

Perhaps it would be well to ponder afresh these words:

"For I have received of the Lord that which also I delivered unto you. That the Lord Jesus the same night in which He was betrayed took bread:and when He had given thanks, He brake it and said, Take, eat:this is my body, which is broken for you:this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament (covenant) in my blood:this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread and drink this cup, ye do show the Lord's death till He come" (1 Cor. 11:23-26).

We come together on the first day of the week to remember the Lord Jesus in the travail of His soul, when He was forsaken of His God, and that for our sakes. Holy mystery! Unfathomable wonder! As we meditate upon the Person and sufferings of our adorable Lord and Saviour, our hearts are drawn out in worship and praise to Him and to His God and Father, whom we now through grace know as our God and Father. Worship is the fruit of a heart divinely pressed. It is the overflowing of the heart in the contemplation of that which speaks of love beyond all measure. Like the queen of Sheba, there is no more spirit within us. How zealously we should guard against anything of the nature of intrusion on so holy an occasion.

It seems to me that ministry before the actual breaking of the bread is, in the main, out of place. If given, it should be so distinct in character as to deepen worship.

I fear that the liberty of the Spirit, in which we rightly rejoice, is often taken advantage of to air "thoughts." Tn this connection it is well to bear in mind that "the spirits of the prophets are subject to the prophets" (1 Cor. 14:32).

It seems to me that the force of this scripture is not generally grasped. I understand it to mean that the spirits of the prophets are subject to the prophets themselves. Ofttimes a brother gets a "thought" from a line of a hymn which has been given out, or, perhaps, a scripture read, and he considers he must give expression to it. But, surely, there ought to be exercise before the Lord as to whether the "thought" is in the line of the Spirit's leading, and we ought to have our own spirits in subjection.

I would add that the holy character of the supper cannot be too much before us; and if we cultivate the habit of judging ourselves before we go there, the Holy Spirit, will be unhindered in His gracious activities in our hearts, and in our midst, and worship will be the happy outcome.

Soon our Lord Jesus Christ will call His waiting people to Himself, and the privilege we have of remembering Him down here will be ours no longer. Then fitting worship and praise will arise from unhindered hearts. May we be more and more a worshiping people now. James R. Elliot

How important it is for us to keep in mind that our bodies are "the members of Christ" and "temples of the Holy Spirit" (1 Cor. 6:15,19). If our daily life accords with this, and what is inconsistent with this has been confessed to God , our gathering together before the Lord will be real, unpretentious, and happy.

Then the Spirit, who dwells in His temple (1 Cor. 3:17) will have liberty to guide the members of Christ in their function and place according to His holy will. The liberty of the Spirit must be maintained. Human rules as to when and how to act will not be necessary-nay, they may, and have, led into strange notions as to the breaking of bread. The Holy Spirit has not given rules. And why? God's people must be dependent upon Him even after they have been instructed in His word; and if they walk or act in the flesh, it is best to be made manifest, and thus put to shame.-[Ed.

The reader should always turn to the Bible and read the passages referred to.

QUES. 5.-Does Col. 2:12, teach that a person must first put off "the body of the sins of the flesh by the circumcision of Christ" before he can be baptized? If so, would that do away with infant baptism?

ANS.-Baptism itself is, in figure, the putting off the body (the sum total) of sin. When a person is dead, we bury him; and the law has nothing more to say to him. "We are buried with Christ (our representative) by baptism unto (His) death" (Rom. 6:3, 4). Baptism is a picture of this-and no more. Faith in Christ is what connects us with Him who is the life eternal. A better rendering of Col. 2:12 is as follows:"Buried with Him in baptism; in whom also (in Christ) ye have been raised through faith in the operation of God who raised Him from the dead."

As to Christian parents baptizing their children, they present them to God in that which figures the death of His beloved Son; trusting in Him to connect them with Christ by faith. Everywhere in Scripture, approach to God is by that which figures the death of His Son. As God-given guardians for their children, parents present them thus to God; then "bring them up in the discipline and admonition of the Lord" (Eph. 6:4).

QUES. 6.-In 1 John 2:28 it says:"Now, little children, abide in Him, that when He shall appear, we may have confidence, and not be ashamed before Him at his coming." Can this happen to a saved person, or does it speak of the mere professor?

ANS.-The apostle was writing to Christians about deceivers (ver. 26) who had been among them (ver. 19), but had gone out teaching error (ver. 23); and the children of God are warned not to be led astray by them, but to abide in the truth. God's true children are manifested by continuing in the truth (ver.24), and to this they are exhorted and encouraged by the apostle; for spiritual diligence and prayerful watchfulness are enjoined as our responsibility in connection with God's gracious call-see 2 Pet. 1:6-10.

"That we may not be ashamed before Him at his coming," is applied by John to himself, I believe, as in 2 John 8. If those he calls "my children" should prove untrue, his labor for them would also fail, and he be ashamed as a bad workman when all is manifested at the Lord's coming. See 1 Cor. 3:14,15.

QUES. 7.-I have a difficulty as to Heb.4:15:Speaking of our. Saviour it says, He "was tempted in all points like as we are, yet without sin." Was He liable to sin?

ANS.-The little word yet, in italics (which should not be there), tends to give a wrong impression. A truer rendering is as follows:"We have not a high priest who cannot sympathize with our infirmities, but one in all points tempted like as we are, apart from sin"-or "sin excepted."

In all circumstances of trial in which we may be, our Lord passed through it before us, and sympathizes with us in any trial. In sin, He does not, cannot sympathize. Scripture says:"He was manifested to take away our sins, and in Him is no sin" (1 John 3:5). His humanity was as holy as His divinity. It was not of the seed of man, but from the Holy Spirit:so it was said to His virgin mother, "That Holy Thing which shall be born of thee, shall be called the Son of God" (Luke 1:35)-no taint, no nature of sin was in Him. The sacrifice to be accepted for us must be, "Holy, harmless, undefiled, separate from sinners" (Heb. 7:26).

The reader should always turn to the Bible and read the passages referred to.

QUES. 9.-Please explain in Help and Food Acts 14:14 where Barnabas is called an "apostle." Were there more than the twelve, and the apostle Paul?

ANS.-The word "apostle" means sent. As sent by the Father our Lord is called "the Apostle and High Priest of our profession" (Heb. 3:1). "The twelve" were preeminently called "the apostles"-chosen by the Lord to be with Him throughout His ministry (Mk. 3:14,15), as the appointed witnesses to Israel's twelve tribes of Christ's teachings, works of power, and resurrection-Judas' place being filled by another according to prophecy (Acts 2:20-26).

Paul's apostleship is unique, being called and appointed by Christ in glory, and sent to the Church as His minister with authority (Gal. 1:1; 1 Cor. 3:10; 2 Cor. 13:10).

In an inferior sense, ministers of Christ and even pretenders are mentioned as "apostles" (Acts 14:14; 2 Cor. 8:23), so also messengers of assemblies (2 Cor. 8:23, where the Greek has "apostles").

(1 Cor. 4:5.)

And can it be, my God! that Thou ere long wilt stoop To praise Thy purchased ones-and publicly announce To gazing, wondering multitudes that this poor deed Was done for Thee-that act of self-renouncing love, Observed by none down here-that quiet patient course Of waiting on the Lord, though earth and hell opposed?

All these Thine eye doth see, Thy loving heart approve; And Thou dost deem them worth a record in the book Of Thy remembrance-worth rewarding in that day When we must all appear before the judgment-seat,[ear When that glad word,"Well done" shall greet the raptured Of many a one whose spirit here was wounded oft, Whose words and deeds had oft been misinterpreted- By bosom friends, by brethren, not by foes alone.

Even now, the sense that Thine all-searching eye looks on Gives rest to weary hearts, and strength to faltering steps, What wilt it be to have Thy welcome and Thy praise! To adore the grace which kept in sore temptation's hour! And, with full heart, to give the glory all to Thee. Surely that joyful day will recompense for all! The ocean crossed, the haven reached, at home with Thee!

O Father, God! 'tis sweet to know Thy watchful eye Is ever on Thy children's path-Thy loving arm Upholds the feeble ones. Help us to lean on Thee, And still to trust Thy guidance and Thy faithfulness; Not reckon on results but simply to obey; Having the mind of Him who came down here to do His Father's will-who trod the path of suffering, That He might know to sympathize with aching hearts- To succor tempted souls-who drank the cup of wrath For us, that we might share His glory and His throne! M. A. I.

What catastrophes have fallen upon this poor sinful world within these last twenty years! The mere recalling of the principal ones appals the mind and causes the heart to sink. There was the city of Saint Pierre, in Martinique, at the base of the "Soufriere"-a supposedly harmless old volcano-whose side suddenly burst open, sending out such a blast of super-heated gases that the whole city and its thirty thousand inhabitants were utterly destroyed in a few seconds!

Not long after, the whole coast of the United States bordering on the Pacific Ocean was rocked and tossed, destroying the city of San Francisco and smaller towns, opening deep fissures in the earth in different parts, moving lands out of their original places, with fearful noises from the grinding and bursting rocks deep in the earth.

Then southern Italy and eastern Sicily were visited with earthquake, and tidal wave following; the city of Messina and adjacent towns were destroyed, in which about one hundred thousand perished.

On the opposite side of the earth, somewhere near the island of Java, a vast submarine eruption must have occurred; it covered the ocean's surface with pumice for many miles, and a vast tidal wave reached to, and over, the foothills of Java, 70 feet high, carrying back into the ocean some sixty thousand bodies as it receded.

Then, while many congratulated themselves and deluded others with the vain talk that science and civilization had so advanced that wars would henceforth be impossible, that all differences between nations would be adjusted by a world court, for which a great temple was built at The Hague, national treaty was suddenly trodden under foot as a "scrap of paper," the world-war broke out with fury on land, and sea, and skies, and diabolical use was made of all the resources of science to destroy and mutilate multitudes! Famines and pestilences followed in the wake, taking heavy toll in different parts of the earth.

Only three years ago, a large territory in northern China was so tossed and shaken by an earthquake that hills were moved out of their places, some transported a mile from their original place with the trees upon them, parts of the territory were unrecognizable, and a great multitude crushed or entombed!

Now comes from Japan tidings of the greatest calamity on record in all history-a large territory was up-heaved, rocked and terribly shaken; large cities are in ruin, an estimated two hundred thousand souls have perished, twice that number wounded, and a vast multitude are homeless and in want!

What shall we say to all this? Are these calamities precursors to that dread period described, in symbols, in chapters 6 to 18 of Revelation?-the yet unfulfilled 70th week of Daniel's prophecy-when not only the seed of Jacob, but "the inhabitants of the world will learn righteousness" through the judgments of the Lord (Isa. 26:9, 10). Our Lord's words in Matt. 24:6-8 seem to indicate a premonitory period to that "great tribulation, such as was not since the beginning of the world to this time- no, nor ever shall be [after]" (Matt. 24:21).

In view of this unprecedented time of sorrow, when man's ungodly will, energized by the devil, will be met by judgment upon judgment from Heaven, what mercy, O Christian reader, is expressed to those addressed in Rev. 3:8-11, "I will keep thee from (Greek, ek-out of) the hour of trial which shall come upon all the world, to try them that dwell upon the earth"-1:e., upon those whose aims or desires are set on that which is of the earth. "For our citizenship is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ:who shall change the body of our humiliation into the likeness of his glorious body, according to the working whereby He is able to subdue all things unto Himself "(Phil. 3:20, 21).
"THOU ART MY REFUGE AND STRENGTH"

I think many fail to see just what the apostle means, when he says in Philippians 3, that he counts all things but loss for the excellency of the knowledge of Christ. "Counting" is faith; and faith is the God-opened eye which simply realizes things as they are. It does not color them. A good eye imparts nothing to the object it takes in, but only realizes it as it is, adding nothing, subtracting nothing.

The apostle was not magnanimously giving up what had real value in it. It was not even a generous self-abandonment which does not count the cost of what it does. He had counted, and his quiet, calm, deliberate estimate is here recorded. Pursuing what he saw alone to have value, he says, "Yea, doubtless, I do count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but refuse, that I may win Christ, and be found in Him."

This is not "sacrifice," as people speak; for, to make a sacrifice, there must be worth (at least, in our eyes) in the thing we sacrifice. The apostle's deliberate conviction was that in his pursuit of Christ-entire, absorbing pursuit as it was-there was no "sacrifice." And this is the estimate which eternity will confirm, as the apostle's abundant experience had already confirmed-for he was no mere theorist. To occupy himself with it would be loss, indeed.

"I have suffered the loss of all things," if from the world's point of view. "And I count them but refuse," is from the Christian's point of view.-[Ed.

Lecture III A SAVIOUR'S SIGNS

(Exod., chapter 4.)

(Continued from page 239)

In our previous address we have seen God declaring Himself to Moses as a prelude to the deliverance of His people. In that deliverance He is coming forward according to the significance of His memorial name, to exhibit what He is Himself for His creatures. In salvation God reveals Himself and is glorified; not only in the redeemed of earth, but to the principalities and powers in heavenly places, who learn in us His manifold wisdom and His marvelous grace. Thus in revealing Himself God is glorified in the very opposite way from man, who when he glorifies himself only seeks to exalt himself. God, in glorifying Himself, ministers to others, for "it is more blessed to give than to receive."

Can His creatures add aught to Him? Did the making of a universe put more into His treasury than it had before? Being sufficient to Himself from all eternity, if He would display His glory it must be from love's delight to fill with happiness the vessels which His hands prepared for this.

Such, then, is the fitting preface to the story of redemption, in which God acts according to the name He has chosen to display Himself in connection with man. Whatever the people are, in whose behalf He acts, in no wise lessens the greatness of His object, which is to display His goodness and love to the utmost bounds of creation. The earth itself may be small indeed among the multitudinous orbs which spangle the heavens, but connected with the display of God's character, it is redeemed from littleness. Nay, man's littleness and his sin are means whereby He shows out fully His condescension and His grace. Upon the Son of Man the hosts of heaven adoringly wait.

Let us notice now, in the chapter before us, how faith in the deliverer is to precede and produce faith in the deliverance. Upon Israel's faith in Moses, as the one sent of God for their deliverance, everything turns; therefore signs are put in his hand. And so with us:faith in Christ Himself-not yet in His work, nor in the salvation which is the effect of His work-is the first and absolutely necessary thing upon which all else depends.

All through the Gospel of John we find the possession of eternal life is connected with faith in the person of Christ. "He that believeth on the Son hath everlasting life." "These things are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye might have life through His name." This is of all importance to remember in connection with the gospel and the conversion of souls. The Saviour first:then, and from Him, the salvation. And if this order be not preserved, most serious effects will follow.

Look at what the Lord states in the same Gospel. He says, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live." We naturally ask what words do they hear. But not yet is it the words that are in question, but the Voice. There are words, of course; but the point is, the Voice is that of the Son of God. The eye is fixed upon the Person who utters the words. It is the Son of God who is made known, and the dead become alive thereby- hearing the voice which by and by will wake all that are in the graves, and bring them forth to the resurrection of life, or to the resurrection of judgment.

Oh, it is a wonderful thing to hear the voice of the Son of God-to have, through His Word, the Son of God revealed to you in the Man Christ Jesus! But people say, "We are all orthodox, we all believe in Him." Can mere orthodoxy save? No! Though it says, "Whosoever believeth that Jesus is the Christ is born of God," that is not a mere orthodox proposition, but the faith of your heart in a Person. You may be very sincere in saying, "Oh, I have believed the Bible from my infancy-never doubted it;" but Christ revealed to the soul as a real living Person, the Son of God Himself, ah, if this has indeed shone into your heart, it is a different thing. It is He "who commanded the light to shine out of darkness" that hath shined in your heart.

It is not yet, What have I got by it? Not yet, What has it shined upon?-perhaps upon a mass of corruption; but the Light, has it no glory? Can you not distinguish Him from ten thousand others by the glory in His face? Down on your face with Simon Peter you may be saying, "Depart from me, for I am a sinful man, O Lord;" but as you are with Him at His knees, He will say to you, "Fear not."

This is God's way:Christ first, and salvation from Him. Otherwise a soul may even mistake orthodoxy for salvation-may believe in justification by faith, and yet be unsaved. Oh, to ring in men's ears:"He that hath the Son hath life; and He that hath not the Son of God hath not life." "This is eternal life, to know Thee the only true God, and Jesus Christ whom Thou hast sent."

I do not say or believe that the question of salvation is really settled thus; but God has a place He never had before; and, if with Job still we cannot find Him in the way our hearts long after, yet He is that for which they do long. Nothing short of this, is "conversion." There may be any amount of alarm and distress, which after all is no certainty of a divine work in the soul.

Man is never driven by fear of God to God. Fear there may be, but except we are "drawn" we never really come. "No man can come to Me," says the Lord, "except the Father which hath sent Me draw him." Notice there again that precious character of God-"which hath sent Me." Thus Christ becomes the interpreter of God to man, as well as of man to himself. Thus He takes the controlling place He is henceforth to keep with us. For peace it is necessary to know the work of the Cross; but this knowledge becomes not merely a way of securing blessing for ourselves, but as the Lord said of it, "The Son of Man is glorified, and God is glorified in Him."

How many have got apparently the gospel in another way than this. They call it "the glorious gospel," but they do not know it as what Scripture really entitles it, the "gospel of the glory of Christ!" They have not learned it in His own presence, from Himself. They preach and believe in a utilitarian gospel, in which man's blessing is everything, and God's claim very little. They are orthodox, and evangelical, with a "great heart for the gospel," and a little one for Christ. His claim, His commandments, the truths of His blessed Word, are pared down to the smallest fraction that the gospel may be exalted into His place, and souls may not be hindered from accepting that which brings with it little responsibility, and introduces into no "narrow" path. Thus the Christian life is marred, Christ dishonored, and the gospel itself pitiably disfigured, while unconverted crowds are its adherents, and men scoff without rebuke at cheap religion.
Thus we may see the importance of the "signs" in this chapter:they are signs of Satan's power vanquished, of sin removed. They serve to mark out the Deliverer, and justify faith in Him.

"And Moses answered and said, But, behold, they will not believe me, nor harken unto my voice:for they will say, The Lord hath not appeared unto thee.

And the Lord said unto him, What is that in thy hand? And he said, A rod. And He said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. And the Lord said unto Moses, Put forth thy hand and take it by the tail:(and he put forth his hand and caught it, and it became a rod in his hand) -that they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee."

The shepherd's rod in Moses' hand is the sign of power. We find, as we travel on through Exodus, how truly this is so. "All power belongeth unto God," and this shepherd's rod shows us how He uses it. Power with Him waits always upon love. Do you doubt this? Do you ask, "Is the rod of iron, with which He will crush His enemies- is that love?" I answer that in all the passages where this is spoken of, the exact rendering is, "He shall shepherd them with a rod of iron;" for, severely as it may smite, love guides it. Woe to those indeed whom everlasting love has thus to smite! "Still the hand that wields the scepter of the universe is guided by the heart of Him who has revealed Himself, not as power, nor even as righteousness, but as Love." The rod in Moses' hand, then, is the type of power divine, characterized by tenderness and care, as a shepherd's rod. Moses then is told to cast it on the ground; and out of his hand, the rod changes its character; it becomes a serpent. Who that looks round upon the earth with the thought of power being in the hands of eternal love, but must own to bewilderment at finding everywhere what seems to negative the supposition. Scripture itself puts the perplexing question:"Shall the throne of iniquity have fellowship with Thee, which frameth mischief by a law?" Surely the rod is to all appearance out of the Shepherd's hand, and the "prince of this world" is not Christ, but Satan. The claim he makes to universal empire, when he displays before the self-humbled Son of Man all the kingdoms of the world and the glory of them, with the boast, "All that is given unto me, and to whomsoever I will I give it," has but too much truth. And by and by he will find one, the antipodes of the blessed Lord, willing to receive this from him. Of one yet to rise we read, "The dragon gave him his power, and his seat (or rather "throne"), and great authority . . . And power was given him over all kindreds, and tongues, and nations."

This is the apparent contradiction which sin has wrought. The rod seems not in His hand to whom it belongs, but upon the ground, and Satanic. But observe the beautiful accuracy of the type, and the comfort prepared for us in it. The rod was cast out of Moses' hand; it did not slip out. God has not lost control of the world, after all; of His own will, and for His own wise purposes, He has subjected man to the sway of him whom he has chosen to have for his prince. It is the scene at Gadara over again. If the Lord come in, Satan is displaced at once, and his victim is delivered. But alas, the real foundation of Satanic empire lies in man's rejection of the Deliverer. They "besought Him to depart out of their coasts." Very respectfully indeed, man may refuse his Saviour and Lord, but if Christ leaves at their bidding, to what must He leave them but to Satan?

There is no middle ground. Man cannot be his own master; if his house be empty, all the sweeping and garnishing will only make it ready for a tenant:if his wisdom come not from above, it will not be only "earthly," but "sensual," and then "devilish."
It is untrue that Satan will reign in hell. The chief malefactor will be then chief sufferer, not tormentor of others, but himself tormented. His reign now is a thing permitted in the meantime by an all-wise God, wherein evil is allowed to manifest itself and show its fruit; and that good in conflict with it may be proved also, and show its supremacy over it as no arbitrary thing. God has cast (in a sense, and for a time) the rod out of His hand, and the rod, cast to the ground, has become a serpent!

Yet, not only "shall judgment return unto righteousness," but even now wherever and whenever He please, the rod returns to the hand of the Shepherd as before. Let a soul cry out in its misery to God, though indwelt by a Legion, His hand is not shortened that it cannot save. Do not suppose that because "the god of this world blinds the eyes of those that believe not," he can build about them a wall impervious to the light without their consent. The apostle in this very place says, "We commend ourselves to every man's conscience in the sight of God." Even "in the heart" of the wayside hearer, the seed of the gospel was "sown," but the heart, unchanged by it, gave it up to one who knows its value, alas, better. "Then cometh Satan, and taketh away that which was sown in his heart."

So, while the truth commends itself to every man's conscience, man by his unbelieving rejection of it puts himself into Satan's hand; and no wonder if he be then blinded effectually. Solemn is the responsibility of one to whom the truth is evidencing itself, yet by rejecting it gives himself up to believe Satan's lie!

But the rod of power in the Deliverer's hand is found on the side of love, and in behalf of the victim of Satan's tyranny. Joyfully we recognize Him in the One who is gone up on high, having led captivity captive; who, "having spoiled principalities and powers, made a show of them openly, triumphing over them in it." But this is only the first sign.

"And the Lord said furthermore unto him, Put now thy hand into thy bosom. And he put his hand into his bosom:and when he took it out, behold, his hand was leprous as snow. And He said, Put thy hand into his bosom again. And he put his hand into his bosom again, and plucked it out of his bosom:and behold, it was turned again as his other flesh. And it shall come to pass, if they will not believe thee, neither harken to the voice of the first sign, that they will believe the voice of the latter sign."

Leprosy is the Old Testament type of sin, in its loathsomeness, malignity, and power to spread. It might at first give little evidence of itself externally. The spot upon the skin might not truly represent the extent of the disease, which lay much deeper-in the blood itself; no local thing, but corrupting the whole man. Its sure tendency too, except God come in, is to spread continually, blanching the hair and exposing the raw flesh, and finally rendering the man the vivid realization of Isaiah's picture:"From the crown of the head to the sole of the foot, no soundness in him, but wounds and bruises and putrefying sores."

Spreading, moreover, from one to another, it infected first those most in contact with the leper, his nearest and dearest, the inmates of his tent and heart. God's treatment of it therefore was to prescribe the complete isolation of him in whom the plague was. Away from his tent, outside the camp, he had to cover his upper lip and proclaim himself, as people passed, a source of pollution, with the wail, "Unclean, unclean."

Sin is thus with God no accidental and no local thing, but a virulent, growing, contagious evil, deeper than the surface, not to be measured by the outward appearance, and absolutely fatal, if He come not in to save. In Moses' case it is strikingly pictured as that which from the heart affects the hand, not from the hand the heart. The clean hand, placed in the bosom, is drawn out leprous, white as death. Let no man think that sin is the effect of his circumstances, or a mere act or deed. Let none talk of sinners with a "good heart." "The tree is known by its fruit." "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Oh, be sure, if the hand is leprous, the heart is not better, but worse:it is the seat of the whole disease. And cleansing must begin, not with the hand, but with the heart.

And so with the type here. Moses' hand thrust into his bosom becomes leprous:thrust into his bosom again it is restored. Defilement and cleansing both begin at the heart. What has cleansed the heart? We are not wrong in saying, The simple power of God. Leprosy in the heart is sin hidden; but leprosy on the hand is sin exposed. The hand plucked out of the bosom makes manifest what is there. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." It is not the mere confession of sin being in our hearts or our natures, but of sin actually committed -a very different thing. We can easily own, and without any conscience, that "we are all sinners:" but whatever we may say about our natures, we feel we are responsible to God for the sins we have actually committed. "All have sinned," is God's solemn judgment, which, when realized, becomes a personal thing:"7 have sinned." How wonderful that through the precious blood of Christ which I bring to God, I find His faithfulness and justice on my side to forgive and cleanse me, upon my simple confession! The hand plucked out of the bosom, then, makes sin manifest. Put into the bosom again, it shows that thereupon sin has been put away. "Repentance and remission of sins," God has joined together. Faith owning God's judgment says to Him, "I have sinned," and finds remission of sins preached through Christ by the same precious Word of God.

These then, are the signs of the Deliverer. The third sign is a prediction of judgment for obstinate unbelief:

"And it shall come pass, if they will not believe also these two signs, neither harken unto thy voice, that thou shalt take the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land."

For, indeed, must not the stream of life and blessing from God ministered to us here, become wrath and judgment if His goodness leads not to repentance? Every blessing is so much judgment, if a Saviour's voice be disregarded. I do not dwell upon this here. I trust I need not. What is given here as a sign to Israel, is given as a testimony to Pharaoh afterwards. God's principles are indeed invariable. Although the believer in Christ is, as to eternal condemnation, safe for ever, may we realize our responsibilities as well as His complete and triumphant grace.

(To be continued.)

Calendar:Jan. 16th to Feb. 15th.

DAILY BIBLE READING:………Jan. 16th, Ezek. 35; Jan. 31st, Daniel 2; Feb. 15th, Hosea 5.
MEMORY WORK:-…………………..2 Thess. 2.
GOOD READING:-…. "The Crowned Christ," pp. 1-67.
MONTHLY QUESTION:-What is the difference of meaning in the twofold way in which the full course of Gentile power is shown in the king's dream and Daniel's vision?

Our Good Reading

With our last portion we concluded the Miscel. Writ's of C. H. M. We feel sure that those who have followed this course have reaped great spiritual blessing. Stimulating to both mind and heart as such ministry must be, may it produce lasting results in our lives to the glory of Christ.

For the next six months (D.V.) we propose a course of reading to occupy us with the varied glories of our blessed Lord. A selection of books, or pamphlets, will be made in view of this. It is a theme which should lead our hearts into sweet and precious meditation, and develop a real spirit of worship. Let us guard against reading in a careless way what may thus come before us. Let our Bibles be at hand for reference to the scripture referred to in the course of our reading; and make it a matter of prayerful thought.

The subject before us is of prime importance. On every hand we hear wicked denials concerning the truth of our Lord's person, and we need to be thoroughly established in God's testimony concerning His Son. Russellism, Adventism, Eddyism, New Thought, Higher Criticism, Mor-monism, Unitarianism, etc., all touch in an evil way this vital line of truth.

Let us begin with Mr. Grant's book "The Crowned Christ." The first 67 pages may be sufficient for our first portion. If you have not a copy, you may obtain one from Loizeaux Bros., paper covers, 30 cents. Read this in the manner suggested and you will find enough material to carry you through the month. Give it a second reading, if you can.

CHRISTIAN CONDUCT

Some practical topics for Young Believers

In these little talks, which we desire to have, as from heart to heart, the purpose is to present some of the more important things which should mark us in our daily lives as Christians. It is manifest that these things can only spring from personal faith in the Lord Jesus as our Saviour, and communion with Him through the Word and prayer. Thus only can His example be known and followed. Into this may our hearts and ways be more fully led.

UNSELFISHNESS

Unselfishness, which includes self-denial and self-sacrifice, is one of the chief characteristics of Christian life. Unselfishness is in the very essence of true Christianity. The Lord Jesus is the great pattern of this. The 2nd chapter of Philippians shows it markedly. He did not think of His own place and right. He did not cling to the divine form and glory that were His. He laid them aside to take the lowly form and circumstances of a servant; as man to be thus among needy, sinful men. Not only this, but when scorned and hated by those to whom He came in deepest love and grace, He took upon Himself the judgment for our sins that we might be fully blest. What marvelous things this chapter unfolds for our meditation! It is the grace of One who though rich, yet for our sakes became poor, that we through His poverty might be made rich. If this mind which was in Christ Jesus be in us, unselfishness will be a distinguishing mark. "Love one another as I have loved you . . . By this shall all know that ye are my disciples." Many heroes of history were brave and stoical, but the moral and spiritual beauty of unselfishness is little seen in them. Men extol examples of self-sacrifice, which express perhaps what is best in man. Even the worthies of the Old Testament, much above the great ones of profane history, do not give full expression to this Christian character. In the Lord Jesus alone we have its perfect manifestation. He has given us an example that we should follow in His steps.

To Him, then, we must primarily look for both inspiration and instruction. We may also consider with much profit His devoted followers whose lives are brought to our attention by the Spirit. Look at Timothy in his devoted interest in God's people; or Epaphroditus who was nigh unto death, not regarding his life, that he might fulfil his service. And what shall we say as we ponder over the record of Paul's unselfish life!

This virtue develops by the contemplation of, and communion with our Lord, in whom it is perfectly expressed. The best way for this is found in a prayerful study of the Gospels, so full of His fragrant life, works, and words. A man may be naturally brave, industrious, or even generous, but not, I think, naturally unselfish. This springs from another source. It is of the new, the divine nature- the life imparted in receiving Christ by faith.

Yet, practically, it is a plant which needs constant cultivation. It will not grow in the fields of this world, but in the garden of the Beloved, while its fruits will be in ministry to others in this needy scene. For this, the greed and selfishness so native to us must be rebuked, and the way of self-sacrifice learned in the secret place with our Lord. More anxious should we be to have our lives exhale the fragrance of His character, than to be marked as great, as the world counts greatness, or rich in that which man esteems. Ambitions, pride, eagerness for riches, which induce men to be ruthless toward those that stand in the way of their cherished attainments, pass un-reproved, or are even applauded by the world, and the selfishness of it all passes unnoticed. Purity, truth, courage may be extolled apart from Christ; but true unselfishness is the mark of those who sincerely follow our Lord Jesus.

But let us be very practical, and begin at home. In how many ways we might deny ourselves, instead of yielding to self-gratification which may disturb household arrangements, or interfere with plans agreeable to others. To fit our ways with the plans of others, instead of working for our own pleasure or force our own way- that is unselfishness. To suppress our own feelings, hide our own inconvenience, withhold complaint, leave out the tale of our trouble or ache when others are in trial, are suffering or are burdened-that is unselfishness. To perform a service for others, for a sister or a brother, which may take us out of our usual routine, be attended with some difficulty, yet do it cheerfully-that is unselfishness. You have some particular object or place in view, but you find it will give needless trouble, and give up the cherished thought-that is unselfishness. Not only at home (there first, however), but at school, in the office or workshop; you may find a multitude of ways in which you can exercise this excellent characteristic, making things more easy and pleasant for those around you, though it give you some extra trouble or inconvenience. To cheerfully follow such a course is unselfishness.

A multitude of such examples might be given, all showing that unselfishness is not the accomplishment of some great achievement ( which is usually accompanied with great pride), but rather the tenor of life, shaping even the details of our intercourse with one another.

"Consider one another to provoke unto love and good works."

"By love serve one another."

"Bear ye one another's burdens and so fulfil the law of Christ."

"For even Christ pleased not Himself."

"Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus."

"Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another."

By contrast the selfish man is full of himself and his own affairs. There is no end to his talk concerning his abilities, his work, his success, his failures, his ailments. It is always his this, that, or the other. If the conversation turns to other things he becomes uninterested and listless. The unselfish person will be a good listener, ready to enter into the concerns of others, ready to help if possible, not bringing forward his own interests or worries to those already burdened. A wounded heart may find more balm through sympathetic listening, than in talking and suggesting or even doing that which, though really helpful, may be done in an ungracious manner.

The truly unselfish do not act in an obtrusive manner, and though acting in self-denial, seek to hide rather than trumpet it abroad. They do not hint or remind others of what they have done. Fame, applause, or material advantage fall to the brave, the generous, the great of this world; but the truly unselfish reap no present reward, except that of a secret joy with the Lord and approval of conscience.

First and last, the motive, the spring of action, for an unselfish life must be found in the Lord Himself, and for His approval. He should command our hearts. If He governs it, there need be no fear but that His mind and spirit will be out-breathed in true unselfishness.

"He died for all, that they which live should not henceforth live unto themselves, but unto Him who died for them, and rose again."
Correspondence for the Y. B. Dept., please address to Mr. John Bloore, co Loizeaux Brothers.

Calendar:March 16th to April 15th.
DAILY BIBLE BEADING:…… March 16th, Micah 3; March 31st, Haggai 2; April 15th, Malachi 1.
MEMORY WORK……………….1 John 1:1-2:11
GOOD READING:-The Moral Glory of the Lord Jesus, by J. G. Bellett. (20 cents. at our publishers.)
MONTHLY QUESTION:-At what period of Israel's history, and under what circumstances, did Haggai and Zechariah minister?

Our Memory Work

One name more for successfully studying 1 Thessalonians.

Adelaide Potter…………….. Concord, Mass.

No names have been received thus far for 2 Thessalonians, but I hope many are on the way. Do not delay your final recitation, but get your name in as early as possible so that we can list the successful ones together.

This time we take up the Epistles of John. They are very precious, and full of the great theme of eternal life. This, in a special way, links with the Lord Jesus as manifested in His life down here, for in Him eternal life found its perfect display.

Let us apply ourselves perseveringly to the study of these epistles, and thus be supplied with food for our souls, and equipped for the conflict of faith.

Our Daily Bible Reading

Completing Micah, we read through Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and just commence Malachi. These prophets give us a wide range of subject matter.

Nahum deals with the Lord's judgment of Assyria, the great oppressor of His people. Ch. 1, First is the presentation of Jehovah as judge, then an appeal to Assyria, with a brief message of comfort to God's people interjected in vers. 12,13. Ch. 2, The Judge's action. Ch. 3, The complete ruin.

Habakkuk deals with the Chaldeans, their rise, characteristics, and final overthrow, while also emphasizing the special glory and power of Jehovah. In this prophet we may see beautifully expressed the spirit and attitude of faith in view of what he is called to declare. Zephaniah is more general, dealing with the condition of God's people as well as the coming judgments upon certain nations. Judah and Jerusalem are arraigned for idolatry and many sins, but future restoration promised.

The three last prophets are linked with the return of a remnant from Babylon under Ezra and Nehemiah. Haggai deals with God's house; Zechariah more directly with what relates to Jerusalem and its future; Malachi with the low moral and spiritual state of the people, showing that they had repeated the sad history of the nation in departing from the ways and will of Jehovah, although the worship of idols was not revived.

In reading these books let us seek to gather the great moral lessons of God's government, and learn of His ways in relation to the course of world-affairs.

CHRISTIAN CONDUCT

SOME PRACTICAL TOPICS FOR YOUNG CHRISTIANS

Patience and Forbearance

"Better is a patient spirit than a proud spirit."

"He that is hasty of spirit exalteth folly." Patience is the link between tribulation and experience. The former we find in connection with things which cross our path, and sometimes from persons with whom we are in relation, and very often both combine to give us trial. We all have to live and work with others, and it gives abundant opportunity to exercise patience. In the measure in which it is lacking, we lose in that experience which enriches spiritually, which develops self-mastery, good judgment, and increases our wisdom.

One thing which will greatly help us to exercise patience toward others, is a sober judgment of ourselves. By this I mean an honest appraisal of our own shortcomings, weakness, and oft-time failures; all of which, if considered in secret with the Lord who searches and tries the hearts, will produce humbleness of mind. Self-judgment and resultant humble-mindedness are the companions of patience and forbearance. We find in Scripture that lowliness, or humbleness of mind, precedes the exhortation to forbear and forgiveness of one another, for which it is an essential prerequisite.

To be proud is the very opposite of this-it is to be self-centered, boastful of one's own things, of high look and disdain of others, impatient of supposed deficiencies in others. The proud heart stirs up strife (Prov. 28:25; 13:10). "Lofty eyes, and the proud heart, the lamp of the wicked, is sin" (Prov. 21:4, N. Trans.). "When pride cometh, then cometh shame; but with the lowly is wisdom." Wisdom says, "Pride do I hate." The wisdom which is from above is with the lowly, never with the proud; it is "first pure, then peaceable, gentle and easy to be in treated, full of mercy and good fruits, without wrangling and without hypocrisy." Beautiful features of character are seen in the lowly. Such do nothing "in the spirit of strife or vain glory, but in lowliness of mind, esteeming others as more excellent than themselves;" not puffed up with their own qualities, but valuing those of others.

The Spirit of God ever turns the hearts of the godly to the Lord Jesus, in whom all moral graces are found in perfection, that we may be more conformed to His likeness. So "let us run with patience the race that is set before us looking unto Jesus."

Endurance links closely with patience. But we may endure because there is no other way. To patiently endure as in obedience to, and as under the eyes of the Lord, is quite another thing. As children of God we are to be His imitators (Eph. 5:1) and He is called "the God of patience."
To these thoughts we may couple "longsuffering" as the apostle does in Col. 1:11. He linked it, too, with lowliness and meekness, as connected parts in the Spirit's precious fruits.

The first feature of the Spirit's fruit is love, and of it we read:"Love has long patience, is kind; . . .love is not insolent or rash; is not puffed up, does not behave in an unseemly manner, does not seek what is its own, is not quickly provoked."May we "keep ourselves in the love of God" as Jude speaks; our hearts directed into it, as Paul desires.

"Be patient towards all."

How long? We are not told. Should we put a limit where God has put none? Consider His longsuffering with you and what then will you say!

We have said patience links with experience, as well as tribulation. How much of experience we may gather if we but patiently endure? How much we may learn of God and ourselves in connection with what we bear and forbear, which must be lost to us if we meet things with impatience, or pride, instead of humility and self-judgment.

Patience and forbearance are needed at home, at school, in business, even in our amusements, and in fellowship with God's people. Often it is in the little things and among the nearest and dearest to us that we need to learn how to exercise them and subdue our spirit. Like many other things, they should be assiduously practiced at home, for it is in those daily circumstances that what we truly are is manifested.

"Let patience have her perfect work."

In temperance or self-control, Peter exhorts us to have "patience." These, too, usually go together; for when trials assail, then is the time and need for patience, that the fruits of trial may be realized.

Young Believers' Meetings

Since my return home last November, and in the course of ministry in the vicinity of New York, I have enjoyed with profit and pleasure meetings with from 20 to 30 young believers who assemble together every Saturday evening for study of the Word; and a brief season of social intercourse afterwards. Those attending come from Brooklyn, New York, Jersey City, Passaic and Plainfield, nearly all are in fellowship. One is rejoiced to see soberness, interest and liberty on these occasions.

A similar gathering is held at Detroit, or vicinity, and while I have not had the privilege of being with them, I receive a detailed stenographic report of each meeting which gives one confidence that profit and help must be derived by those who attend.

There are other meetings concerning which I can bear similar testimony.
"WORK OUT YOUR OWN SALVATION"

Calendar:May 16th to June 15th.
DAILY BIBLE READING:-… .May 16th, Matthew 28; May 31st, Mark 15th; June 15th, Luke 14. MEMORY WORK:-……………….1 John 3:4-24.
GOOD READING:-"Humanity and Temptations of our Lord," and "Witness of the Old Testament to Christ," by S. Ridout.
MONTHLY QUESTION:-What is the reason for the different way in which the Evangelists commence their Gospels, as noted by comparing the first two or three chapters of each?

As previously mentioned the book being sent to those making a successful recitation is Mr. C. Grain's "Readings on Romans."

I hope there are many at work studying the first epistle of John. This month we complete the third chapter, and in two more monthly portions the entire epistle will be completed. To those who are successful in its recitation, "The Captives of Judah," by J. G. Bellett (in paper covers only), will be sent.

Our Daily Bible Reading

Completing Matthew, reading through Mark, we cover more than half of Luke. The careful reading of these precious Gospels should afford us much refreshment, and meditation also through the day, when free to do so. They give us what the Spirit of God designed we should have of the most wonderful life here among men, which ever went up to God in sweet fragrance. It brought down God's open approval, and after being laid down under the stroke of judgment for sinners, came forth again in the power and glory of resurrection. To this presentation of His life, the portraiture of the blessed person is added, in His various characters,

In Matthew we note the King; in Mark, He is Jehovah's Servant, moving from one scene to another, constantly occupied in preaching, or teaching the Word. What becomes a servant is perfectly exemplified in Him. He is not seeking His own advancement, but the work given Him to do; never making His service a basis of claim for place among men, or authority over those to whom He so blessedly ministered.

In Luke's account we feel the nearness and sympathy of His humanity. Luke's account of the nativity, the form of the genealogy, and the parables peculiar to this Gospel, all seem designed to impress the reader in this way, and serves to reveal God more fully in the work of seeking and saving the lost. This is emphasized in the case of the thief at the time of the crucifixion. He goes to paradise with His Saviour! We see the table of peace-offering is spread as a saved sinner passes through the rent veil into the immediate presence of God!

CHRISTIAN CONDUCT

SOME PRACTICAL TOPICS FOR YOUNG CHRISTIANS

Modesty and Humility
Modesty should mark the Christian, not only in the matter of dress but also in the estimate of his place, abilities, or personal claims. For this there needs be a sober judgment of both our capabilities and limitations, leading to that inward state of humility which should characterize the Christian. To each of us the apostle says, "Not to have high thoughts above what he should think; but to think so as to be wise [have a sober judgment], as God has dealt to each a measure of faith." "With the lowly (or, modest) is wisdom" (Prov. 11:2).

Modesty also means a decorous conduct, to have proper restraint, and due respect for those of equal station, as well as toward those in superior or inferior position. What a great decline in both modesty of dress and manners we observe in this present day! And these things link together more closely than many seem to think. The moral consequences are alarmingly manifest in many quarters, and the Christian needs to be on guard against the swiftly running current of worldly fashion, loose manners and actions. There is much for Christian young women to consider in the apostle's exhortation:"That the women in decent deportment and dress adorn themselves with modesty and discretion" (or, self-control). In like manner the younger men are told to be discreet-self-controlled.

To "modesty" we may associate subjection, to which it is kindred, as well as to humility. So Peter says, "Likewise, ye younger, be subject to the elder, and all of you bind on humility towards one another; for God sets Himself against the proud, but to the humble gives grace" (1 Pet. 5:5, 6; J. N. D.).

Let us note a beautiful thought in the expression "bind on." As one has said, "It speaks of apron-girding, as one who waits upon others." It is devotedness to the interests of others:using our resources to bless and help, instead of selfishly seeking gain or pleasure. As a badge of service, the apron indicates a constant readiness to minister to others in whatever way we may.

The words rendered modest and modesty have in them the idea of order, which we may apply to dress, deportment or conduct, and speech, as the opposite of self-conceit and its ways. Let us remember the word, "Be not wise in your own eyes" (Rom. 12:16), or, as one has said, "Not as a eulogist of one's self;" not self-assertive, or given to talking of our achievements or interests. On the other hand, it does not mean a shrinking back from taking our proper place and assuming the responsibilities which belong to it. Modesty is not lack of courage to go forward and do our best, but having done this, let it rest there. Humility and modesty link arms with true Christian life.

I need not add many words as to humility; for, plainly, it intertwines with what we have said as to modesty, which is more outward in character. Humility is the inward thing from which the other grows. It is thinking little of ourselves, not giving ourselves the prominent or foremost place or consideration. It is dependent first upon God, then in how many ways upon one another. Independence and pride are the opposites to modesty and humility. Abraham was humble when he refused strife with Lot, and yielded the right of choice to him. With the Christian, it is self set aside, that Christ may fill the heart and mind. Blessed portion! True happiness! May all our hearts know this joy.

The Question Box

Q. 33.-Just what is the difference between Phil. 3:6, "Touching the righteousness which is in the law, blameless," and Rom. 8:4, "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit?"

In the first passage it is not righteousness in any essential sense, but that outward form of observance and ritual which constituted righteousness in men's eyes who judged according to that religious system in which Paul then lived; it is aptly characterized as "in law," 1:e., the sphere so named. This would include the traditions of his fathers, in all of which he was found blameless. He calls it in ver. 9, "My righteousness, that which is of law" (N. Trans.); it is that system in which he lived as a Jew. This is all in contrast to the "righteousness which is of God through faith."

In the second passage it is, "the righteous requirement of the law" (N. Trans.). Here it is what the law specifically required-its moral demands in accord with God's nature, which can only be realized through the Holy Spirit's power.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, co Loizeaux Brothers.

Love is said to be the noblest passion of the soul, a beam caught from the divine Sun; for we are told "God is love." Now if we examine this attribute, we shall find sympathy its fairest and rarest ingredient. Love is a mighty river, which, winding onward and onward, is a source of wealth and pleasure wherever it flows. Sympathy is that river overleaping its boundaries, and silently finding its way into innumerable recesses, a thing of joy and beauty, where it is impossible for us to follow its course. Love stoops to scatter blessings on the objects of its affections, but sympathy actually becomes a sharer of the joys and sorrows of these whom it is endeavoring to reach. Ah, the magic of sympathy! Like some white-robed angel from above, she pushes her way through all barriers into our hearts, and we feel, though we cannot explain it, that our burden is lifted because it is shared.

To follow in this path is no light thing; our own spirits may perforce have to bleed in the cause, for it is a rule in life that what costs us little accomplishes little. The tree that furnishes the healing balm has to submit to have the knife thrust into itself; and may we not draw from this analogy the reason why we have to feel the sharpness of suffering? Who can guide another's footsteps like the one who has traveled the same road ? Whose tears fall with such healing balm on wounded hearts as those who have known the same sorrow? It is no light thing to find an open sesame to the hearts of our fellow-creatures; and he who does so must submit to the inevitable process, and find that loss and gain ever go hand in hand. Ah, but there is a reflex influence:as sympathy flows from our hearts, it returns to us with far more precious blessing than ever the stagnant waters of self-serving could yield.

"No man liveth to himself." To live so as neither to give nor receive impression on those around us is impossible ; and when the pages of our life are open before us, we shall be startled to find how wide-spread has been the influence of our actions. Let us throw away harsh judgments, casting a rich mantle of love and sympathy around us, for "the least flower with a brimming cup may stand and share its dew-drops with another near."

We are told, if two instruments are tuned in perfect harmony, and placed side by side, when one is struck, the vibration is carried to the other, and the sound repeated by it. Let us remember that we must have our hearts so in unison with those whom we are endeavoring to comfort that unconsciously to themselves they will respond. Are we feeling the touch of bereavement in our homes? Let us write the memories of our loved ones in deeds of light and love in the hearts of other sufferers. Are our hands palsied from long waiting in the furnace? Strive to clasp our feeble fingers in another's still more helpless; the touch will revive our own powers.

"Art thou stricken in life's battle?
Many wounded round thee moan;
Lavish on their wounds thy balsam,
And that balm shall heal thine own."

May the prayers, efforts, and tears exhaled like dew-drops from our hearts return in such living showers, that under their influence our souls, expanded and ennobled, even here may join hands with that saintly ministration from above, and by and by find our place in that service where love and sympathy reign supreme. Extract

To those who have a sincere desire to be used of God for the blessing of others, it is important that their own souls should be in a right condition. They should be in such a spirit that God can use them in fruitful ministry.

Many Christians assume that they have no responsibility to minister to others in spiritual things, but Scripture teaches that there is one body, and every member ministers to the body, even though it be in a hidden way. "Those members of the body which seem to be more feeble are necessary" (1 Cor. 12:22). Every true child of God, then, should minister to the body of Christ, and everyone should be deeply concerned that his or her ministry be not hindered.

This ministry is not only in public speaking (for which comparatively few are adapted), but also in pastoral work, in exhortation, in comforting those in sorrow, in prayer for others, in showing hospitality, and in other ways by which the needs of Christians are met, while the need of a sinful world is met by the gospel.

Let us inquire what manner of spirit it is which God owns with blessing and fruitfulness. We can get much light on this question by attentive observation of two of God's most honored servants in times of crisis-Moses and Elijah. These two men are similar in a number of striking aspects. They both viewed the glory of God in Horeb. They both fasted forty days in the consciousness of Jehovah's glory. They were both in a place of special relationship with God in connection with Israel. They were both present in the scene of Christ's glory on the Mount of Transfiguration, and talked of His decease.

There are also striking contrasts in the ministry of Moses and Elijah, which are full of instruction for those who would serve God. Let us look at the ministry of these devoted men.

The crisis of Moses' life was perhaps when he stood on Mt. Sinai before the Lord, pleading for Israel when they had sinned against God in the making of a golden calf Let us notice four graces of brilliant luster in Moses' conduct at this time. The account is found in Exod. 32.

1.-Love for the people of God.

Notwithstanding the terrible rebellion and idolatry of the people, Moses does not waver in his love for them. He places himself between God and the guilty nation, and offers himself as a victim to cover their sin. "And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold! Yet now, if Thou wilt forgive their sin-and if not, blot me, I pray Thee, out of thy book which Thou hast written" (Exod. 32:31,32). The depth of love that could say this has few parallels in human history, and is possible only to one who had caught the spirit of his Master, of whom it is written, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."

There is no doubt that this love for the people of God was the underlying principle governing Moses' words and action. God could well trust His people in the hands of a shepherd like this.
2.-Care for God's glory.

Not only did Moses love the people of Israel, but he was jealous for God's glory. When Moses saw the idolatry of the people, he called to him all who were on the Lord's side, and executed judgment on the sinning people; then he returned to plead with God to avert their utter destruction. Moses' view of God's glory, and his remarkable estimation of its value, is shown by two things. First:His chief argument for God's mercy to the people is that the destruction of the people would give God's enemies an opportunity to question the sincerity of His purpose in leading them out of Egypt (vers. 11, 12). Second:God had sworn to their fathers that He would bless and multiply their seed, and Moses pleads the dignity of God's own name to keep His promise (ver. 13). These two principles laid hold of God's very nature. They appealed for the maintenance of God's glory in the eyes of the world, and in the eyes of God's people, and the pleading is successful, for it is immediately said, "And the Lord repented of the evil which He thought to do unto his people" (ver. 14).

3.-Faith in God.

Moses assumes, all through, God's power to forgive and bless the erring people. This is due simply to his unwavering and childlike faith, that it was in God's power to find a way to save and to bless. No matter how terrible the departure, Moses believes that there are still some who will come out on the Lord's side, and whom God can use to mitigate the judgment on the sinning nation. Moses' confidence is in God. Not one condition or promise does he make in behalf of the people, but God's grace is laid hold of, with a splendid persistency of faith.

4.-Humility.

A very beautiful trait in Moses at this time is his real humility. What a temptation to self-exaltation was the dignity with which he was invested! He was as God to Aaron and to the people. He humbled Pharaoh, the greatest king of the earth, and he was called up on the mount of God to talk with Jehovah face to face, as a man talks with his friend, while the people in the valley below trembled to draw near. All this does not seem to tempt Moses to pride; in fact, pride cannot live in God's presence. Moses' humility is seen in his unwillingness to lead the people into the Land except Jehovah's presence went with them. He pleads for this condition and God grants his request.

I think we may say that the four principles mentioned in Moses' behavior indicate the spirit of fruitful ministry-Love for God's people; care for God's glory; faith in God's purpose and power to bless; and humility as to himself. This was the spirit in which Moses stood before God as a successful mediator. God's answer to this beautiful condition of soul in His servant is to entrust him afresh to lead the nation to the land of promise (ver. 34). God gives him a new and wonderful proof of His approval and fellowship:"The Lord spake unto Moses, face to face, as a man speaketh unto his friend" (chap. 33:11).

A spirit such as we see in Moses cannot fail to be an instrument of blessing. God cannot deny Himself, and when we plead God's love, His glory, and His power in behalf of His people, or in behalf of a sinful world, we may surely expect His abundant answer.

The Ministry of Elijah
Elijah had been a very faithful servant of Jehovah. Living in a time when Israel's unfaithfulness had become chronic, he had a sad lot in the necessity of prophesying of judgment, as well as blessing. Israel had turned from Jehovah to the worship of Baal, and to Elijah's eyes the worship of Jehovah had died out of the land.

In 1 Kings, chapter 18, we have the account of the apostasy, when on Mt. Carmel Elijah, single-handed, challenges all the prophets of Baal to a contest as to who was really God. The prophets of Baal cry to their god without the slightest answer; while Jehovah answers Elijah's prayer with fire from heaven that consumes the sacrifice. The prophets of Baal, 850 men, are taken and slain at the brook Kishon. The judgment against idolatry having been carried out, Elijah tells Ahab of an abundance of rain coming upon the drought-stricken land.

In chapter 19, Elijah having triumphed over the prophets of Baal flees for his life from the murderous anger of Jezebel, and sits down under a juniper tree, requesting that he might die. The prophet, who had braved the opposition of 850 prophets of Baal, flees from this wicked woman and asks the Lord to take away his life. Elijah's spirit sinks into complete despondency. He may have expected a great moral revival in the nation as a result of the destruction of the prophets of Baal, but he has not the patience to wait on God for results.

God, in His goodness, does not take away the prophet's life as he had requested, but sends him food at the hands of an angel, which so marvelously strengthens him that he goes in the strength of that food forty days and forty nights unto Horeb, the mount of God. It was in God's heart not to take away his life, but to translate him without seeing death into heaven itself. But Elijah did not know at this time the gracious purpose of his God.

To clearly understand the prophet's position at Horeb, we must have in mind verses 9-18 of the 19th chapter;

"And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and He said unto him, What doest thou here, Elijah?

And he said, I have been very jealous for the Lord God of hosts:for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.

And He said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind:and after the wind an earthquake; but the Lord was not in the earthquake:and after the earthquake a fire; but the Lord was not in the fire:and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?

And he said, I have been very jealous for the Lord God of hosts:because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.
And the Lord said unto him, Go, return on thy way to the wilderness of Damascus:and when thou comest, anoint Hazael to be king over Syria. And Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elijah the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay:and him that escapeth from the sword of Jehu shall Elisha slay.- Yet, I have left Me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him."

When the Lord asks His servant, "What doest thou here, Elijah?" he tests His servant's spirit and finds a very disappointing result. Elijah vindicates himself and accuses his brethren in Israel. His faith seems to have suffered almost total eclipse.

The Lord then reveals His glory and power in the wind, the earthquake, the fire, but the Lord Himself was in none of these. Then comes the still small voice, and Elijah instinctively knows it is the Lord. Now, the second time, the Lord asks His servant the same question, "What doest thou here, Elijah?" But there is no change in the prophet's answer. He fails to rise to a sense of God's gracious character, and consequently his ministry is ended.

We cannot but be astonished at the contrast in the spirit of Elijah at this time with his behavior on Mount Carmel. On Mount Carmel, he labored for the recovery of the people. He says, "Why halt ye between two opinions?" and by pleading for God's visible manifestation, he gets the people's confession, "Jehovah, He is the God; Jehovah, He is the God!" He pleaded the glory of God, and fire came from heaven to consume the sacrifice; the people were convinced, and the idolatrous prophets destroyed.

Elijah then prophesies abundance of rain, carrying with it blessing for the nation. He goes to the top of the mountain and prays earnestly until the rain clouds appear. His attitude at this time is taken by James as a great example of faith; his very posture, his head between his knees, tells of his fervent pleading and humility. We see in Elijah's attitude at Carmel the same lovely character that Moses displayed on Horeb, and the same result in God's blessing on the people.

Elijah's spirit at Horeb was not characteristic of his life, but should serve as an example and a warning lest we fall into something of the same departure from the spirit of fruitful ministry. Let us note the absence of the four characters that we have seen in Moses, and in Elijah on Carmel.

1. In the first place instead of love for the people Elijah seems to be both discouraged and embittered toward them. He could only condemn them; yet God could say, "I have left Me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him."

2. God unfolded before Elijah the glory of His power in the wind, the earthquake, and the fire; and Elijah had ample proof of the grace of God in the cruse of oil and the barrel of meal which did not fail, and in the raising from the dead the widow's son; yet his faith fails to lay hold of God, or to catch the spirit of this vision; his answer to Jehovah's question is word for word the same as before.

3. Elijah's faith in God seems to have suffered eclipse in so far as restoration and blessing are concerned, yet he had just been the means of bringing abundant rain to the thirsty land. Baal's prophets had been destroyed, but Elijah does not see any hope for blessing, and therefore cannot be used further.

4. The humility of Moses is sadly wanting in Elijah at this time, "I have been very jealous for the Lord God of hosts:. . . and I, even I only, am left." How passing sad to see how far a faithful and godly man may fall away from the spirit of his Master; and after a devoted life pass out of service in such disappointing fashion.

Let us not for one moment think that Elijah's faithfulness was forgotten, or that one courageous deed done for the Lord would fall to the ground. It is very touching and very encouraging to see how graciously God deals with His discouraged servant. His usefulness being over, He charges him to anoint Hazael to be king over Syria, Jehu to be king over Israel, and Elisha to be prophet in his stead. This accomplished, He leads the prophet beyond the Jordan, sweeps him away to glory in a chariot of fire, there to dwell in the presence of that glory which he had so lately viewed. Elijah transported – body, soul and spirit-into the presence of God, is seen again on the Mount of Transfiguration talking, we doubt not in a very different spirit, with his Lord about His death, which He was to accomplish at Jerusalem (Luke 9:31).

But what is the result of Elijah's failure to plead for Israel and lay hold of God for blessing? God's judgment falls upon the nation. Jehu would sweep over Israel, and destroy every descendant of Ahab's dynasty, like the strong wind which rent the mountains. Hazael, king of Syria, would descend later upon the nation and break it up like an earthquake. Still God had a remnant, and Elisha, the prophet, would be used of God to seek out and minister to His people in a time of failure and of need. Surely the contrast between the conditions of these servants and the results of their ministry should be a warring to us as well as great encouragement.

It will be remembered that Moses also failed in a moment of anger, when he struck the rock twice and said, "Hear now, ye rebels; must we fetch you water out of this rock?" and for this momentary lapse from his gracious spirit, he was refused entrance into the land; he must allow another to lead the people in. How jealous is God of the welfare of His people! He will not allow another to curse nor to execute judgment, and how greatly He appreciates the love, the faith, and humility that pleads for blessing.

Someone has said, "An unhappy man cannot be a useful man." This is true in all human circumstances. A parent who is angry or unhappy cannot control or guide the children, and it is perhaps doubly true in ministering to God's people. Whatever the service may be, there is danger in discouragement; there is safety in the encouragement of faith. God is a God of encouragement. There is danger in self-occupation; there is safety in laying hold of God, and pleading His name and His glory. In our own day we sometimes see faithful men who have been much used of God lose their faith and hope in reference to the people of God; then they lose their usefulness.

When a servant of the Lord loses a gracious spirit, stops pleading for God's people, and begins to accuse them, his testimony is halted. God will allow no one to condemn His people. May the Lord grant us a heavenly optimism, based on the love and faithfulness of God Himself. Let us look for recovery, for revival, for blessing. Let us pray earnestly for these things, and labor for them, and we may be assured that God will be with us in it.

In these days of manifest failure in the Church of God, when evil has so largely triumphed, and when some would see nothing but discouragement, let us, while recognizing the fact of general departure, realize that God has His faithful remnant-many more perhaps than we know, and more widely scattered. Let us have faith in God's love for His people, and wholesome humility as to ourselves, and God will give us open doors for service, filling our own hearts with gladness and making us channels of blessing to others. A. S. Loizeaux

(Luke 2:10.)

That glad immortal host of light,
In glad and swift descending flight,
From God's own presence came.
They soared across the eastern sky,
Proclaiming from that world on high

The Saviour's glorious Name.
The shepherds' hearts with awe were filled,
Their ears were charmed, their souls were thrilled
With tidings from above;
They heard angelic lips proclaim
That Christ to earth a Saviour came-
Impelled by boundless love.

That star, which gleamed in heaven's dome,
Announced that Christ left His bright home
To come on earth to dwell:
To live a holy life below,
Relieve our pain, and want, and woe-
His goodness, who can tell?

The Magi from their land afar
Came lighted by that guiding star
To see earth's future King:
They bowed, they worshiped, and they gave
Rich gifts to Him who came to save,
Whose praise all worlds shall sing.

Soon as "the bright and morning Star"
His beams again shall shine from far,
He'll come to waft away
His loved and dearly purchased Bride;
He wants her with Him glorified
In heaven's cloudless day.

Then as "the Sun of righteousness"
He'll come with healing wings to bless
A world of sin and blight.
He'll lift the fallen from the dust,
And all earth's ills and wrongs adjust,
And banish sin's dark night.

Then, come, O Lord! Thy power display!
Creation waits Thy promised day-

Bid Satan's bane-Begone!
While sitting on Thy Father's throne,
Thou art not reigning on Thine own-
Earth's night awaits Thy dawn.

C. C. Crowston

Favor to the undeserving,
This is grace.
Love, when from Him we have turned,
Yearning, when we have not yearned,
Mercy when His love is spurned,
This is grace.
Life when death alone we merit,
This is grace;
Taking sin that we confess,
Giving us His righteousness,
Longing ever but to bless,
This is grace.

Selected

In the Rectory at Olney, England, is a room called "Newton's Study." There, for sixteen years the devoted pastor and preacher of the gospel, John Newton, spent much of his time in prayer, conversations with those seeking counsel, and in preparations for his ministry of the Word. The checkered history of his early life-the miserable condition and degradation in which he groveled, until Divine grace rescued him in bringing him back to God-made him an able and sympathetic adviser to souls in various conditions and need.* *John Newton's early life and conversion has bee) published under the title of "from bondage to liberty by the same publishers-25 cents postpaid.*

In this unpretentious room, the-eye is immediately attracted to the following texts which Newton caused to be painted in clear black characters above the mantel-piece of the small fire-place, surrounded by a broad border of black, like a frame:

Since Thou wast precious in my sight thou hast been honorable. Isaiah 43:4th.

But Thou shalt remember that thou wast a bond-man in the land of Egypt, and the Lord thy God redeemed thee. Deuter’y 15:15th.

Bringing thus to mind the Divine grace of the present with the remembrance of his past condition. It was in this room that the poet Wm. Cowper, so often depressed and assailed by the adversary, found in Newton a faithful and sympathizing brother and their acquaintance ripened into an intimate friendship. Here also Newton wrote the letters of "Omicron, "Cardiphonia," "Vigil," and the "Olney Hymns" in which God's wondrous grace to meet man's ruin are beautifully and often graphically portrayed.* *"Omicron" is the small o in the Greek alphabet; "Omega" being the great O and final letter.*

The following letter which he wrote to the Rev. Thos. Scott who occupied the Olney Rectory after Newton removed to London, brings to our view the spirit and humility that characterized Newton in his ministry:

"Methinks I see you sitting in my old corner in the study. I will warn you of one thing:That room (do not start) used to be haunted. I cannot say I ever saw or heard anything with my bodily organs, but I have been sure there were evil spirits in it, and very near me- a spirit of folly, a spirit of indolence, a spirit of unbelief, and many others-indeed, their name is "legion." But why should I say they are in your study when they followed me to London, and still pester me here?"

Twelve years after he left Olney, sitting in the same room as a visitor, Newton wrote to a correspondent in London:"The texts over the fireplace are looking me in the face while I write. A thousand thoughts crowd upon me. What I have seen, what I have known of the Lord's goodness, and my own evil heart-what sorrows and what comforts in this house! All is now past! The remembrance only remains as of a dream when we awake. Ere long we shall have done with changes."* *Newton occupied Olney Vicarage from 1764 to 1779, then in London until his death in 1807.*

Let us value the lowly spirit which the above words express. It is the outcome of a secret walk with God. What a contrast to the self-important, self-confident man with external knowledge, whose conscience and heart have little spiritually digested the truth they profess.

(Ps. 145:3.)

How vast, how great, O Lord, Thy work-
Its greatness who can comprehend?
To glorify Thy Father here
Thou didst from joy-filled courts descend.
God's will by Thee was fully done,
Thou holy, blest, eternal Son.

Thy life on earth was loneliness,
Thy death, a death of shame and woe,
Now through Thy great redemptive work
God's richest, fullest blessings flow
To vile, unworthy sons of men-
O love supreme-beyond our ken!

Now seated on Thy Father's throne
As great High Priest Thou pleadest there,
For those who tread the desert path
That leads to mansions bright and fair.
Thy priestly work maintains Thine own
While traveling through sin's danger zone.

But when Thy priestly session ends,
Thy hand shall close salvation's door;
Then Thou wilt call thy pilgrims home
To dwell with Thee for evermore.
Oh wondrous work-the tomb despoiled,
For living saints grim death is foiled!

Then to the scene of Thy contempt
(Where mortals mantled Thee with shame)
Thou shalt with all Thy saints return,
Thy kingdom and Thy throne to claim.
Earth's chains and shackles then shall fall;
Sin shall no more this globe enthrall.

No brow shall wear a crown but Thine;
No hand but Thine a scepter hold;
Thou, Thou earth's only Potentate,
Whose glory shall all lands behold;
Thine empire limits shall extend
To all the earth, till time shall end.

The thousand years of promised peace
Are but the blest and budding dawn
Of Thy prophetic reign of bliss,
Which lasts while boundless years roll on.
Thy kingdom boundaries stretch afar,
Where shines the sun, and moon, and star.

Frail puppets of a passing hour,
Who proudly sit on thrones of dust,
Earth's banished King is coming back-
His world, His kingdom, to adjust.
Your crowns shall fade, your thrones shall fall,
For He MUST REIGN supreme o'er all. (1 Cor. 15:25)

The oath and fiat sealed with blood
Have issued from God's flaming throne;
His word can not by demon hordes
Or wrathful men be overthrown.
God has declared, on Zion's hill, (Psa. 2:6)
His blessed Son earth's throne shall fill.

Then robe yourselves in sackcloth now
Before the hills and mountains quake,
Before the moon is draped in blood,
And forth His awful judgments break.
In this calm day of pleading grace,
Bow at His feet, and seek His face.

'Twill be too late when pent-up wrath
Breaks forth in surging seas of woe-
When His almighty sword is drawn,
This godless world to overthrow.
Then, tarry not, make haste and flee!
He waits in love to welcome thee.

Bow to His claims, own Him thy Lord,
Bedeck with joy His thorn-pierced brow.
Thus, antedate that coming day
When all before His shrine shall bow.
Crown Him in heart, His praises sing,
Thus, in desire, bring back THE KING.

C. C. Crowston

While waiting for our Lord from heaven, the blessed portion of God's people is to "consider Him that endured such contradiction of sinners against Himself" (Heb. 12:3) and feed upon Him as "the Bread that came down from heaven"-our Jesus as He walked here upon earth, and of whom the Holy Spirit has given us a four-fold record. It is both sweet and sanctifying to follow Him in spirit amid the circumstances of this world as we find them around us. He thus becomes more precious to us as with the Holy Spirit's help we retrace His path and observe His ways recorded in the Word.

Comparing some of the circumstances related in the four Gospels, we often find marked differences. It is the same Person in the four records, but from different points of view, as a great monument viewed from its four sides.

John's Gospel contrasts with all the others, especially with Matthew. The glory of the Eternal Word, Creator of all things, contrasts with a genealogical descent from Abraham, as the One in whom the promises are fulfilled, and as David's Offspring, certified by His genealogy, with title to the kingdom.

Consider the closing scenes connected with the Cross, John gives no glimpse of agony in Gethsemane, nor even upon the cross. The band that comes with torches and weapons to take Him, fall backward to the ground at the word, "I am He," but He gives Himself up into their hands, while in love and compassion for His own He delivers them in saying, "If therefore ye seek Me, let these go their way." No darkness shrouds the cross in John, and no cry of abandonment:His death bears the aspect of the "whole burnt offering of sweet savor unto Jehovah." He commits His mother to the care of "the disciple whom He loved," He receives the vinegar "that the scripture might be fulfilled," and says, "It is finished . . . and He gave up his spirit." He is laid in the grave, and in divine majesty overcomes it by His own power.

How different is the view which is presented in Matthew, and even more in Mark. It is the same scene but it is in the trespass and sin offering aspect. Matthew tells us of the thrice-repeated prayer in the garden. Falling on His face, "with strong crying and tears" (Heb. 5:6), He says, "O my Father, if it be possible, let this cup pass from Me; nevertheless, not as I will, but as Thou wilt." He is heard, indeed, and delivered, not from death but out of it; for "though He were a Son, yet learned He obedience by the things which He suffered; and being perfected (as our Saviour), He became the author of eternal salvation unto all them that obey Him" (Heb. 5:7-9).

In Mark, the sin offering aspect of the Cross is especially marked. While in Matthew the vindictive hatred of the Jews, the brutality of the soldiers, the bitter mockery of the priests, elders and scribes are more pronounced against "the King of the Jews," Mark gives the fullest darkness of the Cross. He alone mentions the six hours upon the cross, and marks out the last three hours from the first three by the darkness covering the whole land, together with the cry of forsaken sorrow, "Eloi, Eloi, lama sabachthani," which he interprets for us as "the words of my roaring" in the 22nd psalm-the Holy One of God in the depths where there is no standing-the Sin-bearer, alone and forsaken! O my soul, with feet unshod and uncovered head, bow before the awful mystery!

"Darkness there shut Him in-
God judged Him for my sin!
Jesus my soul to win,
Died there for me!"

Now, in Luke, a difficulty may at first appear. The agony in Gethsemane is intensified:His sweat became as it were "great drops of blood falling down to the ground," and an angel from heaven comes to strengthen Him. Yet at the cross there is no cry of agony, no distress is seen. Why is this? we may reverently inquire. Is it not because in Luke we see Him as the perfect Man? -the Holy One of God? He has gone through the trial and sorrow with His Father in the garden, from which He has come forth in peace, victorious over the enemy. Then on the cross He prays for His murderers:"Father, forgive them; for they know not what they do;" and to the dying thief at His side He gives the answer of peace and assurance of rest with Himself in the paradise of God

What a pattern for the child of God in self-surrender, with the resulting "peace of God which passeth all understanding" to keep the heart and mind (Phil. 4:6, 7)!

In Luke especially we see Him, the Leader or "Captain of our salvation," as the man of prayer. At His baptism it was while "praying" that the Spirit as a dove rested upon Him (ch. 3:21). In ch. S:16, "He withdrew Himself into the wilderness and prayed." In ch. 6:12, "He went out into a mountain to pray and continued all night in prayer to God." In 9:29, again, "He went up into a mountain to pray; and, as He prayed, the fashion of his countenance was changed," and Moses and Elias speak with Him of His decease to be accomplished at Jerusalem. So here, as the cup He was to drink was pressing upon Him, "He prayed more earnestly."

How often with us the trouble that confronts us absorbs our minds, instead of turning us to more earnest prayer. So it was with the disciples:they had not been able to "watch and pray" as He bade them do, and when He returns to them He finds them "sleeping for sorrow," He had gone through the great conflict in an agony of prayer; He had vanquished the enemy in prayer, taking from His Father the cup He was to drink; hence He comes forth in the peace of God to meet the wicked Sanhedrim, the insults, the buffetings, the mock trial, the Roman ruler's base conduct, the brutal and heartless soldiery, and finally, the cross. So far it was martyrdom, and all endured in the peace of God!

Then, finally, when the three hours of darkness cover the land and Divine Justice must needs smite our glorious Substitute, man's wicked doings fall out of sight. It is the Deep then answering to the Deep. Mark and Matthew point us to this. We worship here, but cannot follow.

1 Cor. 12:27 presents to us the local assembly, though not to the exclusion of the assembly at large.

There is no definite doctrine in Scripture of a local assembly. There is only what concerns the body as a whole. The practice of the local assembly is spoken of in 1 Cor. 14, but as has often been said, there is no membership of a local assembly. There is membership of the body of Christ.

There cannot be a local assembly without assembling, but though there is nothing of doctrine about it, it is assumed to be the whole body of Christ in a place. If we could not get the assembly together it never could act. Each assembly is therefore the mouthpiece of the assembly at large, and the only way this can express itself. The principles that apply are therefore the principles of the body of Christ, assuming, as Scripture does, an unbroken condition of things. So that even now, in the presence of so much confusion, the principles remain the same for the two or three gathered to the name of the Lord. The local assembly represents and acts for the whole:it is its re presentation in every place. A combination of assemblies in a city has no real ground in Scripture. "If the whole assembly be come together into one place," that is the whole assembly in that place. To take away the power of a local assembly and place it in the hands of delegates, who may have leisure, gathered together from many places, must involve serious results. When this combination acts in any question, it has an influence with people who say, Such a place has acted, and it goes far in carrying others. But if a country gathering acted, it will be asked, in comparison, Who are they?

The local assembly is the practical mouthpiece of the assembly at large. There is nothing more than this, and nothing less. Of the two or three whom the Lord directs -who truly act in His Name-He says, "Whatsoever ye shall bind on earth is bound in heaven," etc. Binding and loosing thus were done even by two or three. They had the fullest authority. Matt. 18:20 is for any number of believers-for prayer, reading, worship, discipline, or whatever else. Confining it to prayer would be to abandon the preciousness of the Lord's presence among us, specifically when gathered to His name, and all authority to act for Him in discipline.

Here is a question of discipline:the whole assembly is interested, and all, women as well as men, should be exercised, and should judge as part of the assembly. If there are those who will absent themselves, their staying away should not hinder the assembly acting.

There may be questions which do not come within the province of the local assembly. The assembly cannot decide what is false doctrine and what is not. Scripture alone must decide that. If it be a question of doctrine, there may be a question of what is really taught. If he be a crooked man he may dissemble; such men mostly do; therefore there needs competent testimony; and while the local assembly would have the responsibility of dealing with it, it would be a help, and possibly a necessity, to have those present who can lay open the whole matter plainly.

Authority in an assembly is not merely a question of unanimity, but of the Lord's mind. Of course no violence should be done to any exercised conscience, and we should be clear that it is really the mind of God which we have reached. "The many" in 2 Cor. 2:6 would show that the action at Corinth was not absolutely unanimous. Not that there was any division, but that some were probably unexercised and indifferent. In most cases the evil is clearly manifest to those of a single eye.
There is a clear distinction to be made between reception and putting away. It is the wicked person who is to be put away (1 Cor. 5:13). There is no need to stigmatize as "wicked" every one whom we could not receive. There must be positive reasons for reception. It is sometimes said, How can we take the responsibility of refusing such and such persons? Our reply must be How can we take the responsibility of receiving them? Reception is into the circle of that which we believe to be of God, to the enjoyment of all the privileges and acceptance of all the responsibilities connected with it. It implies therefore confidence in the character and obedience of the person, and corresponding assurance of our love, intercourse, and care. In a very real sense we assume the responsibility of that person's walk. While a matter of most blessed privilege it entails grave responsibilities. Were there more exercise and care in reception, there would be less subsequent failure. When a person is desirous of reception, he is especially open to the careful examination that should be made at that time. Hence his conscience can be put under exercise as to both principles and practices, and he be thus delivered from much which he might resent being reminded of after being received.

We should also guard carefully against receiving casual visitors, as an act of courtesy, merely because they are professing Christians, or even known by some to be really such. While no rigid rule can be laid down, persons should know that the assembly is not a place where every one who desires breaks bread as a matter of course, but that we feel our responsibility to guard the holiness of the table of our Lord. If our position is carefully and kindly explained, no godly conscience will take offense, but be rather truly awakened and exercised. In this connection we might suggest that seats be provided for visitors and those not in fellowship, apart from those who break bread -not in the pharisaic spirit of "Stand by thyself, I am holier than thou," but marking the separation between those who bow to Christ and those not ready to take that position. 2 Tim. 2:22 shows we are to receive those who purge themselves from evil. Those purged from vessels of dishonor are the only vessels to honor. We are far, however, from laying down a rule, which would indiscriminately exclude simple and unintelligent saints, who have never had occasion to be exercised on matters relating to the Church.

As to secret societies, surely not much spirituality should be required to separate the Christian from them. Many of them are avowedly un-christian-Christ's name being rigidly excluded. All of them are avowedly mixed associations of believers and unbelievers. God's command is, "Be ye not unequally yoked together with unbelievers" (2 Cor. 6:14,18). One is in no condition for fellowship who prefers such brotherhood to that of Christians. The whole character of secret societies is contrary to the nature of Christianity, of which we read "This thing was not done in a corner."

There are three main conditions of fellowship:-

First:Being born of God.

Second:A consistent walk.

Third:Clean associations, which involve holding no un-scriptural principles.

Careless reception brings in disorder. All scriptural discipline begins with reception; and if there were care in this, the need for much subsequent discipline would be avoided.

Reception is the door into the house:then we are subject to the discipline that governs it. There are grades of discipline:-

First:Personal trespass (Matt. 18:15-17).

Second:One overtaken in a fault (Gal. 6:1).

Third:Those that are unruly (1 Thess. 5:14; 2 Thess. 3:6,11).

Fourth:The shutting up where the condition is uncertain (Lev. 13:4,5).

Fifth:Putting away the wicked person.

Some of these points need no enlarging upon. There is an evident distinction between being overtaken in a fault and going on in a course of sin. A boil is different from leprosy. For instance, one under sudden provocation might lose his temper and say a bitter thing. This while inexcusable, is clearly different from deliberate malice, which may keep its temper while poisoning the minds of many by its evil surmisings. Wickedness is evidenced by a persistent course in which the will is engaged. It answers to leprosy in the Old Testament, where the characteristics were quick raw flesh, "deeper than the skin." this is no mere ebullition of nature, but the deep-seated disease, which shuts out from God's presence and the company of His people, lest they be defiled. Godly discrimination is needed to judge aright, answering to the priestly discrimination in the Old Testament. The Lord's people are earnestly requested to read prayerfully and carefully Lev. 13 and 14, where we have divine directions both for detecting and dealing with failure and evil in God's people. Let it always be remembered, too, that it is in priestly communion alone that we are fitted to .act toward our brethren. This is implied in "Ye who are spiritual" (Gal. 6:1). The priest is the one who has discernment as to the true nature of the disease-of the evil-and is able to weigh aright symptoms which might be overlooked, and which would decide as to the gravity of the case or otherwise. "Judge not according to appearance, but judge righteous judgment." The priest, too, is one not held down to the mere cold letter of the word, which may be mere pharisaism, and easily wrongly applied, but in the love which would cover all things is too sincere to allow evil unjudged in God's house.

As to admonishing and warning but little need be said, save to press its importance, and to lament that there is so little of it amongst us. The Lord in His mercy raise up among us men of godly character and moral weight, who shall be "able to admonish others also." How many cases, if thus early dealt with might be recovered, which afterward have to be dealt with in the extremest way, to the shame and sorrow of the whole assembly.

Withdrawing from the disorderly walker would naturally follow disregarded admonition. The person might still be in fellowship, his course not warranting final dealing, though it might end in that. The faithful avoidance of such an one, in love to his soul, would often be blessed of God to his recovery. Just here the Lord's people need to be warned against a most dangerous fault, of meddling or sympathizing with persons under censure, and thus taking off the edge of the wholesome chastening, which would have been blessed to their souls. This is the very opposite of showing love, and is the beginning of what may even lead to division among the people of God.
In 2 John 10, we have both the man who brings not the doctrine of Christ, and also the partaker of his deeds. Not only heart contact is here contemplated, but association of any kind. The word "God speed" implies a mere greeting. It is painful to think that the people of God should need to be warned against association with a wicked person.

It affects both the one greeting, by lowering in his mind the sense of sin, and the one greeted, by hardening his conscience still more, confirming him in his way.

In contrast with greeting, we see in 1 Cor. 5 how God would have come in had they mourned. By being humbled they would have called in God's help even if they knew not what to do. Our responsibility is even greater than theirs, as having the complete Word of God and fullest light upon this very subject.

When all else fails, putting away is absolutely necessary. First, to clear the Lord's name of dishonor. Second,, to preserve the rest of the assembly from defilement. Third, for the welfare or recovery of the person dealt with,

"A little leaven leaventh the whole lump" does not mean, of course, that the whole assembly will fall into the same kind of sin, but by allowing evil among them they are defiled by it in God's sight. Moral indifference to evil is what the Word of God calls leaven.

Extract from "Conferences as to the Assembly."

"My peace I give unto you:not as the world giveth, give I unto you" (John 14:27). The world gives what it can spare; the Lord gives what cost Him everything.

When I think of His mercies I am hurried away to Himself.
J. G. B.

'O glorious, O blessed Lord God of Salvation!
Oh, Thee shall we praise from the depths of our heart!
Let tongue sing to tongue, and nation to nation,
And in that glad hymn all Thy works have a part.

The tops of the mountains with praises are ringing,
The depths of the valleys re-echo the cry,
The waves of the ocean Thy glories are singing,
The winds and the clouds find a voice as they fly;

The weakest, the strongest, the lowly, the glorious,
The living on earth and the dead in the grave;
For the arm of Thy Son over death is victorious,
With power to redeem, and with mercy to save.

O glorious, O blessed Lord God of Salvation!
Oh, Thee shall we praise from the depths of our heart!
Let tongue tell to tongue, and nation to nation,
How beauteous, perfect and holy Thou art!"