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

QUES. 1.-Kindly point out for us the distinction, if any can be made, between the ungodly and the sinner in 1 Pet. 4:18.-H. B.C.

ANS.-"Sinner" is descriptive of man walking according to his natural, sinful inclinations. It is in contrast to "righteous"-"Sinners shall not stand in the congregation of the righteous" (Ps. 1:5).

"The ungodly" points to spiritual alienation from God- "There is no fear of God before their eyes" (Rom. 3:18) is descriptive of the "ungodly." In their temerity and ignorance of God, "they say, How doth God know? and is there knowledge in the Most High? Behold, these are the ungodly" exclaims Asaph (Ps. 73:11,12), after he himself had been delivered from the questionings of unbelief in which he had fallen for a time. God's contempt of the ungodly's pride is expressed by, "The ungodly are like the chaff which the wind driveth away" (Ps. 1:4).

In Scripture Truth for January of the current year there appeared a Letter by W. H. Westcott on new birth and eternal life, giving out views which I will examine in the light of Scripture, and which in my judgment are untenable. The reader must judge for himself which views are in harmony with the Word of God. "Prove all things; hold fast that which is good," is an injunction which we do well to heed.

The Letter states that new birth is accomplished apart from faith; that faith is not the principle by which we receive it, but that it follows it. Let me quote the writer's own words. He says:

"New birth is God's sovereign act, and nowhere does Scripture say, He that believeth shall be born again. To say this would be to take the new birth out of the place in which God has set it, and to make faith antecedent to new birth. The new birth is an operation in which God is first, for no one can be a co-operator in his own birth. The old Adam does not produce faith, or else those that are in the flesh can please God. It is when sovereign power has broken into our dark night, and implanted a new principle of being never there before, that our awakenings and longings, our grief over sin, our breathings after God, can be met, and met only in Christ. Hence in John 3, where this subject is treated, the Lord Himself when speaking of new birth speaks not of faith. It is only when He presents Himself as lifted up, the Subject of testimony, that He speaks of faith in Himself and eternal life."

Again:

"In our case then (the Christian's), new birth is followed by faith in Christ."

Again:

"In the case of the Old Testament believers, new birth was followed by faith in the one true God."

Once more:

"In the case of millennial saints, new birth will be followed by faith in God, and in Jesus as Messiah."

So then, according to this teaching, whether in the past, the present, or the future dispensations, life is imparted to the soul apart from the exercise of faith on the part of the one who receives it. In other words, God quickens the spiritually dead without the exercise of faith in God or His word.

Before looking at texts relative to this point I will give the reader two quotations from the Letter to show by what agency and means the new birth, according to the writer, is accomplished.

"As to new birth, the nature which goes along with the being is determined by its moral parentage. God is the Author of it, and the Word and the Spirit the Seed and the Agency used" (John 1:13; 3:6; 1 Pet. 1:23).
Again:

"Some sovereign communication from God is applied by the Holy Ghost in sovereign power and the subject finds himself possessed of new-born interest, he knows not how nor why."

With this I am certainly in full accord. The Spirit, the third Person in the Godhead, effects this divine work in the soul of man by implanting there the word of God as the seed by which divine life is received (John 3:5).

If the Spirit, then, uses the Word of God, as is admitted by Mr. W., is the word deposited there without faith? Certainly by faith; for as Heb. 4:2 declares, "The Word reached did not profit them, not being mixed with faith in them that heard it." If there is no faith in the hearers, the Word is fruitless. If a person is saved by faith (Eph. 2:8), justified by faith (Rom. 3:28), his heart purified by faith (Acts 19:9), is he not also born again by faith? Mr. W. answers in the negative. To say he is born again by faith is, in his estimation, to say that the old Adam can "produce" faith, and that those in the flesh can "please God." But if a person is born again without faith, then such a person is still unforgiven and unjustified; he is still in his sins and under the wrath and condemnation of God. Will Mr. W. accept this position? For it goes without saying that a person is not forgiven or justified until he believes. Do not quickening and the forgiveness of sins go together? "You, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses" (Col. 2:13). To separate these two divine acts, as to time, is to leave the child of God (for by new birth one becomes a child of God) still in his sins, a thing impossible to contemplate.

"That every new-born soul has life goes without saying," Mr. W. admits (p. 19). A person quickened is alive for quickening means to make alive (John 5). One already born again can not be quickened. The terms born again and quickened, in such texts as Jno. 3; Jno. 5:21; Eph. 2:5; and Col. 2:13. must mean the same thing otherwise there is a "double quickening," which is a contradiction in terms.

The Son quickens by the life that is in Him. "Verily, verily, I say unto you, The hour cometh and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live" (Jno. 5:25). The voice of the Son of God in ver. 25 is certainly the word of Christ in ver. 24:"Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment, but is passed from death unto life."

How then is this new life, this new birth or quickening, received? "Whosoever believeth that Jesus is the Christ is born of God" (1 John 5:1). It does not say he was or had been born of God when he believed. Mr. W. asserts that nowhere does Scripture say, "He that believeth shall be born again." True, not in those words exactly; but it does say that he that believeth is born of God. But to say this, according to Mr. W., is to teach that the old Adam produces faith. I fail to see that this is the logical conclusion. The old Adam in his natural condition if left to himself does not believe. Faith is the gift of God. It comes "by hearing," and the "hearing by the Word of God" (Rom. 10:17). God gives faith to the sinner to receive the divine testimony, and thus receive life of which He Himself is the Author, as Christ is the Fountain.
Before closing I would touch on one more point. Mr. W. states that new birth is "instinct with the love of holiness, with the fear of God, the hatred of sin for its own sake, and it clings to God." "The reality of new birth is proved by its continuance," he adds, giving Scripture references. Then to distinguish this from eternal life, he remarks, "Those who have eternal life evidence its possession by certain features, such as keeping Christ's commandments(l Jno. 2:3, 4), they love their brethren (vers. 9-11), they practice righteousness (ver. 29).

I do not see how he can use this last text (1 Jno. 2:29) in favor of his views. It reads, "If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him." The one born of God loves his brethren; "We know we have passed from death unto life because we love the brethren" (1 Jno. 3:14). "Every one that loveth Him that begat loveth him also that is begotten of Him" (1 Jno. 5:1). Thus the features that Mr. W. attributes to one who possesses eternal life, John ascribes to the one "born of God." There is of course no difficulty here, because new birth and eternal life are plainly connected in the texts I have produced; that is, the life imparted to the one born again is eternal life in the Son:"He that hath the Son hath life; and he that hath not the Son of God hath not life" (1 Jno. 5:12).

The Lord willing, I shall in a following paper speak of eternal life in its various phases as presented in Scripture. It is to me a strange doctrine that a soul may be born again, and have all the instincts attributed to him by Mr. W. and yet be ignorant of Christ! He says, p. 19, "These desires, these movements, can find their only solution in Christ; but as yet it is possible he knows little or nothing of Christ." Again he says, same page, "Our new-born soul may not yet have met with Christ" (!). This language sounds strange indeed to our ears, and very different from those simple gospel statements with which we have been so happily familiar these many years. I fear its effects on simple souls, and for this reason I think the teaching should not pass unchallenged or remain unanswered. J. B. Gottshall

A Series of Meditations on Prayer

FIRST PAPER WHAT IS PRAYER IN THE SPIRIT?

It is in Jude's brief letter-a fitting preface as it were to the book of Revelation-that we find the expression, "Praying in the Holy Spirit" (ver. 20). We have a pentagonal Christian portrayed in vers. 20 to 23.There are five sides to his character. He must be studious-devoutly meditating on the word
of God, if he would be building himself up on his most holy faith-that "faith once delivered to the saints," found alone in the Book which the Spirit has inspired.

But he must also be prayerful-"praying in the Holy Spirit." Time must be taken to speak to the One who speaks to him in the written Word.

He is to be trustful-abiding in the sunshine of the divine favor:"Keep yourselves in the love of God."

He is also hopeful. "Looking for the mercy of our Lord Jesus Christ unto eternal life," which is to be realized in all its fulness at His coming again.

And, withal, he will be compassionate; he cannot forget his responsibilities to those still in their sins. "Of some have compassion . . . pulling them out of the fire." It is as there is conscientious concern to obey the first two exhortations that the last three will be fulfilled in the life of a believer.

The word of God is the foundation on which we build. Prayer keeps the soul in touch with the power by which alone we build aright. Mere Bible knowledge may make one heady and doctrinal. Prayer alone, if unguided by Scripture, tends to fanaticism; but the Word and prayer together give a good, firm base on which to rear a sturdy Christian character.

To treat of each side of the pentagon at this time is however not my object. We are to meditate a little on prayer, and try to learn a few things about it from the word of God.

Prayer is almost universal in mankind. "0 Thou that hearest prayer, unto Thee shall all flesh come." Unsaved men pray. All nations pray. It is the sense of need, of weakness, that leads men to cry out for help to a Higher Power; and it is wrong to say, as some have said, that the prayers of unconverted people are never heard. It was a company of pretentious self-righteous Pharisees who declared dogmatically, "We know that God heareth not sinners." It is wrong and foolish to try to set bounds to the mercy of God. He who hears the prayer of the young ravens when they cry for food, hears the agonized heart-cries of troubled men who are of "more value than many sparrows" in His eyes. Instances abound both in Scripture and in history of prayers answered in wondrous grace even when those who prayed were ignorant of the One to whom their entreaties were directed.

But it is not of prayer in this general sense that I desire to write. Our theme is "Praying in the Holy Spirit." In this, unsaved people can have no part whatever, for no one can pray in the Spirit who is not indwelt by the Spirit. In Old Testament times people prayed according to the Spirit as they were controlled by Him, though He did not then indwell believers as He does now. "He hath been with you. He shall be in you." This latter is the characteristic truth of the present dispensation. It is His abiding presence in the children of God that distinguishes this period from all that preceded it.

But though the Holy Spirit dwells in all believers now, all have not recognized this marvelous fact. To how many it is only a theory, or a mere doctrinal statement. "I believe in the Holy Ghost," thoughtless formalists repeat time after time, and many real Christians utter the words without the least understanding of their wonderful meaning.

"Upon your believing ye were sealed with that Holy Spirit of promise." He, a divine person, dwells in you if a believer. Your body is His temple. He has come to reside, to make His permanent residence in you. Have you recognized Him? Have you welcomed Him? Do you seek to make Him at home there?

Observe:He is the Holy Spirit. He detests sin in all its forms-pride, lust, selfishness, worldliness, in every shape and of every degree. He is most sensitive to neglect, and is easily grieved. Yet how many of us have never seriously sought to "clean house" that we might be suited temples for His indwelling!

I was once received into a home the very memory of which still fills me with horror and disgust. I spent a week, with my family, in circumstances so filthy and unsanitary that I wonder now how we ever stood them. We remained for fear that, if we left, we might stumble two poor ignorant souls, groping after God. Coarseness, vulgarity and dirt grieved us constantly. We could not enjoy our visit, but we tried, by example and hard work, to clean up the place and to show the people living there a little of what refinement meant.

My friends, the Holy Spirit is more sensitive to moral filth, to spiritual defilement, than the most delicate and fastidious lady could be to vulgar and degrading living conditions; and the Word says, "Grieve not the Holy Spirit of God whereby ye are sealed until the day of redemption!" (Eph. 4:30).

The 31st verse suggests the kind of house-cleaning that is required if He would be made at home in our lives. "All bitterness, and wrath, and anger, and clamor, and evil-speaking-with all malice," must be banished if He would be ungrieved. And, mark, only as He abides in us ungrieved can we really pray in the Holy Spirit.

This is the secret of so many unanswered prayers. This also explains why, so often, we try to pray and there is neither joy nor liberty. It is a wearisome form. The grieved Spirit of God is silent. He does not indite our petitions. Communion is broken. Our prayers are vain. The heavens seem as brass above, and the ground below is stayed from dew. Refreshing of soul there is none. For by our careless ways and lack of self-judgment we have so wounded our Holy Guest that He is, if I may so speak, in grieved retirement. He has not left us; He never leaves; He abides forever; but He cannot be at home in a heart where so much is tolerated that is disgusting and a grief to Him.

If any resent the term "disgusting," and shrink from applying so strong a word to any habits or ways tolerated by them, let me remind you that to God pride is of all things most vile. By this sin Lucifer was transformed into Diabolus. And this is a sin most of us are slowest to detect in ourselves, while keen enough to observe it in others. From this mother-sin spring all kinds of other evils. "Only by pride cometh contention." "A proud look and a lying tongue" are each abominable in the sight of God.

How great the need then for a spiritual house-cleaning if we would pray aright; for only as the Divine Person living in the believer is ungrieved can we pray in the Holy Spirit.

In the second place, prayer in the Spirit must be in accordance with the word of God. "All Scripture is given by inspiration of God." "Holy men of God spake as they were moved by the Holy Spirit." "The Spirit of the Lord spake by me, and His word was in my tongue." "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth." These are only a few quotations that distinctly affirm the Spirit's authorship of the-Holy Scriptures.

Manifestly then, the better I know my Bible, both theoretically and practically, the more intelligently I can pray. Mark, I have said, "practically," not merely "theoretically," I certainly need to learn all I can of the Book by careful, assiduous study. But I must not stop there. 1 must know my Bible practically. I am to "know the truth," but I must also "walk in the truth." In fact I do not really know any truth unless I walk in it. If ignorant of the word of God I am likely to pray for many things that are not in harmony with the Lord's mind-things that are not suited to the dispensation in which we live, or that would not be helpful to my spiritual progress or honoring to God. The better I know my Bible, and the more careful I am to obey its precepts, the better I shall be able to pray.

I have already said, but I stress it here, that he who prays much but does not read his Bible is liable to fanaticism. This is an important consideration. Only recently a lady who had been deceived into the most unscrupulous practices, said tearfully, "I do not understand it. I prayed for weeks that God would show me if this movement was right, and if so, that He would give me the experience I sought; and now I see it has all been a delusion. Why did God allow me to fall into such a snare? Why did He not preserve me from it by answering my prayer?" It was pointed out to her that though she prayed so earnestly she neglected the very means God had appointed by which to get the answer she sought. Her Bible lay unread while she prayed for light; she sought help by attending meetings where emotional experiences took the place of sober instruction from the Book.

God has never promised to guide any one into the truth who neglects the Word of truth. Therefore he who would pray in the Spirit must walk in the truth, for the Spirit and the Word agree.

It is only as we comply with these conditions, we can honestly sing;

"Oh, the pure delight of a single hour,
That before Thy throne I spend;
When I kneel in prayer and with Thee, my God,
I commune as friend with friend."

May the cry of our hearts be, "Lord, teach us to pray!"

H. A. Ironside

There is a disposition on the part of many to re-receive as truth only what is approved by scholars, and to reject or regard with suspicion what has not their sanction. It is supposed, and in a sense rightly so, that men who have ability and opportunity to investigate things are to be listened to, and their decisions accepted. When it comes to matters of divine revelation, however, faith must have a surer ground, and rest "not in the wisdom of men," but in the Word of God alone.

It is not that knowledge and research are to be despised, for who does not deplore ignorance? and who is not thankful for all real advance in learning, opening up to us avenues of knowledge hitherto unexplored? Neither should we forget what we owe to the schoolmen who translated the Scriptures in our own tongue, without which we must have remained largely in ignorance of the truth revealed in the Word of God. It is a priceless heritage that has come to us through the medium, for the most part, of men of God and of learning, able to read and translate it from the original tongues in which it was written, into the familiar language of our birth.

All this, and much more, is freely conceded as regards Scholarship, and those possessing it. We are apt at times to forget our indebtedness to men of learning, and to God in a higher sense for the gift of such. But all that such men can do, when they have done their utmost, is to place within our reach the Word of God in a form familiar to us-neither adding to nor taking from it, and as little as possible to throw the bias of their interpretation into the translation. Having placed the Word of God in the hands of the common people, the scholar, must retire, and leave the Speaker alone with the hearers.

But such is often not the case. The opinions of the learned are eagerly sought after, and according to their decisions this or that truth is accepted or rejected. This is not faith in God at all, but in men. When Paul had brought God's message to the Thessalonians, he afterwards wrote them, "For this cause also thank we God, that when ye received the Word which ye received of us, ye received it not as the word of men, but as it is in truth, the word of God, which also worketh effectually in you that believe." Paul was a scholar of no mean ability in his day, surely, but he did not exalt this, nor did they to whom he wrote these words receive the message as from '"Paul the learned;" no, but as the mouthpiece through whom they received God's Word; and he wished to be only that.

God's revelation as given to us in the Bible was intended for all men; not for the few only who have the special learning supposed to be requisite to a correct and full knowledge of the Book of books. Such indeed are blest who can make a right use of all they have learned; though it must be confessed that, with many, it seems often to becloud their minds to a true and simple understanding of "Thus saith the Lord." The Bible, like the angelic message on the plains of Bethlehem, is God's message of good tidings-"to all people."

The sad fact is that many of the schoolmen, reject the Word of God, or retain only such portions of it as seem reasonable to them. Many others of no less learning, however (for whom we' can be truly thankful to God), do accept the Scriptures in their entirety as the very Word of God. Yet, if I make this a reason for my acceptance of the same, I am not really believing God; at least, my faith in Him is a second-hand faith; primarily it is in men; for if these men turned to the Modernist views, refusing the Scriptures as the inspired sayings of God, in that case I would cease to receive them too. Such faith is not grounded in the Word itself, but in men's opinion of it.
But is it not written, "Let God be true and every man false?" So, even though it might be as the shaking of heaven and earth, to the one whose faith rests in God, and what He has spoken, his faith remains secure.

In the days of our Lord, Nicodemus had to stand alone among his coreligionists in his confession of "Jesus of Nazareth." When he objected to the prejudices of his fellows concerning the Prophet of Galilee, and said, "Doth our law judge any man before it hear him and know what he doeth?" they curtly replied, "Art thou also of Galilee? Search and look:for out of Galilee ariseth no prophet" (Jno. 7:52). Galilee was not the place of the schoolmen. Jerusalem was that. Great rabbi though he might be, it was ground enough to refuse his claims by, "Shall the Christ come out of Galilee! Hath not the Scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem where David was?" (John 7:41, 42). "Yet with all their learning these schoolmen were wrong in their deductions. Was it indeed that they did not want to know that which "Matthew the publican" so plainly detailed in the beginning of his Gospel -"the genealogy of Jesus Christ, the Son- of David," etc., with full line of descent and place of His birth? But it is remarkable how blind and ignorant men, otherwise learned, can be of subjects on which the heart is wrong!-[Ed.

know? or did not Jesus was from none of their Schools, but the authority, wisdom, and power with which He spoke astonished even themselves:"How knoweth this man letters having never learned?" they said. His answers, and His questions to them, confounded all His critics-not with their weapons, but with the sayings of God-that Word which is living and powerful, and sharper than any two-edged sword, and by means of which "the man of God is fully furnished unto every good work."

In answer to their enigma, quoted above, the Lord replied, "My doctrine is not mine, but his that sent Me. If any one wills to do his' will, he shall know of the doctrine, whether it be of God, or whether I speak from Myself. He that speaketh from himself seeketh his own glory, but He that seeketh his glory that sent Him, the same is true, and no unrighteousness is in Him." Here we have the one requisite by which to understand what "is written"-a "willingness to do God's will. It is not necessary to know the opinion of the Doctors and theological Professors, who may be right or may be wrong. In Jesus' clay, when the officers that were sent to take Him returned without Him, they were asked, "Why have ye not brought Him?" They, captivated by His words, answered, "Never man spake like this man!"-to which the passionate answer was made, "Are ye also deceived? Have any of the rulers or of the Pharisees believed on Him?'" But apart entirely from the acceptance or rejection of Him by the "rulers" of to-day, the most unlettered person may know the truth of God, and stand in it so that nothing can move him. If anyone desires to know God's will, so as to do it, he is in a position to understand God's Word, and to refuse what is contrary to it, even if voiced by the learned. His faith rests in God and His Word; in this there is safety.

It was not a scholar who first brought to Simon Peter the good news,"We have found the Christ," but his own brother Andrew, and both were fishermen of Galilee. Doubtless they knew the Scriptures, for they were "read every Sabbath day in the synagogues;" and they must often have heard the parents and elders discuss them in the home and the synagogues. And later, when Peter confessed Him as the "Christ, the Son of the living God," the Lord replied, "Happy art thou, Simon Bar-jona, for flesh and blood hath not revealed it unto thee (not the rabbis, nor even Andrew), but my Father who is in heaven" (Matt. 16:16,17). And since Peter's faith was not in the opinion of the scholars of the day, he was not confounded when made to appear before the rabbis, charged with not adhering to their decrees, but answered, "We ought to obey God rather than men."

The learned of that day were lamentably against the truth, so that few dared to utter what they really believed. Let us thank God that we have not yet reached that stage in Protestantism. Many still stand for the truth. Let us profit from what they have learned, not in the schools, but from the "Father in heaven," as did Peter, and like Mary, at the feet of Jesus. God forbid that we should refuse to learn from such because they are learned in the things of men, if what they teach are "the things of God."

We ought thankfully to accept all knowledge which is really that-not mere guess work, as, alas, much of so-called Science is to-day. There are realms of mind and reason and research, with conclusions reached by those who have entered into them, and we may reap the fruit of their labors.

However, let us ever remember that, "The things of God knoweth no man, but the Spirit of God," and that the Holy Spirit has been imparted to all believers, even to the "little ones" of the family of God. Thus, with the Spirit of God, as the Teacher to guide us into all the truth, we are not left dependent upon man's learning to know the truth in the realm of Revelation, but are enabled, through the wisdom and grace which the Spirit furnishes, to "grow up into the truth."

Let us accept all the gifts which God gives to His people, among whom are the "teachers"-the true "Maskilim" of to-day; and let no man's learning be interposed between our faith and the Word of God; for to do so is to displace faith and learning, both of which have their God-given sphere. Displaced faith is faith no longer. It has lost its true anchorage; it is in the creature, and not in God. Wm Huss

QUES. 10.-Please tell us in Help and Food who are "the sons of God" in Gen. 6:2 and Job 1:6. In Luke 3:38 it says of Adam, "Which was the son of God."

ANS.-The passages in Job 1:6 and 2:1 manifestly present heavenly scenes, as also in 1 Kings 22:19-22; therefore "the sons of God" spoken of there are angels. Likewise we read in Job 38:4, 7 that when God "laid the foundations of the earth… .the morning stars (the chief luminaries of the heavenly hosts) and the sons of God (the angels) shouted for joy." And this of course was long ages before the creation of man.

But to apply Gen. 6:1, 2 to angels, would bring insuperable difficulties. In Matt. 22:30 our Lord says that the angels "neither marry nor are given in marriage." It seems therefore that "the sons of God" in Gen. 6:2 are the descendants of Seth, and "the daughters of men" those of Cain. The descendants of Seth (of whom Enoch was one, and who walked with God, and "was translated that he should not see death ") seem to have kept allegiance with God and apart from the Cainites for
a long time. When that broke down, and the testimony for God was gone, the flood was announced (Gen. 6:5-7). God's testimony against these unholy alliances has been clear and strong in all dispensations. See Jehovah's injunction to Israel in Deut., ch. 7; and to the Christian in 2 Cor. 6:14-18.

As to Luke 3:38 (the genealogy ascending from Jesus to God), it seems to speak of God's fellowship and joy in man, restored in and through Jesus, which had been lost by the natural man's iniquity and departure from God.

QUES. 11.-I have a dear Christian friend who advocates faith healing, giving Jas. 5:14,15 as his ground for it. Will you give us a word as to this?

ANS.-If your friend prefers to cast himself on God in sickness rather than use any medicine, hinder him not. I have known godly and intelligent Christians do the same. Others equally godly and intelligent, use remedies as God's provision and thank Him for them. Let not one judge or despise the other in this. (See Rom. 14:2-4,10-13.)

As to Jas. 5:14,15, however, your friend would find it difficult, if not impossible now, to carry it out literally. Where are the God-recognized elders to be called by the sick person? And the church-in what fragments it is broken up! But see:-James addresses "the twelve tribes" (ch. 1:1) among whom the elders were well known and authoritative; and washings and anointings were in constant practice. (See Levit., chs. 8 and 15). They belonged to a system of types of which the Law was full, but which has now passed away.

That a Christian in sickness should call for godly brethren, set his case before them, confess his sins or errors if conscious of any, that they may thus together pray for the sick, we surely believe will meet God's approval and answer.

"Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless" (2 Pet. 3:14).

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

DAILY BIBLE READING:………. Jan. 16th, Gen. 16; Jan. 31st, Gen. 31; Feb. 15th, Gen. 46.

MEMORY WORK ………..Review of John 13-14:14.

GOOD READING:"Genesis in the light of the New Testament," by F. W. Grant. Paper, 35 cents.; cloth, 75 cents. A very valuable book setting forth God's counsels in creation, and divine life in its various aspects.

MONTHLY QUESTION:What types of the Lord Jesus are given in the book of Genesis?

Our Memory Work

For the past several months this has been comprised of the closing chapters of John's Gospel, chapters 13 to 17 inclusive. Believing that this has proved a difficult portion to those engaged in this work, and seemingly long- although containing very little more matter than the epistle to the Ephesians which many of you so successfully memorized, it would seem best before recitation to take up a review of these chapters. Chapter 17 was our last portion, so we may now turn back and take as our allotment for review the 13th and 14th chapters down to verse 14.

I hope many will be able to accomplish the correct memorizing of these precious conversations of our Lord with His disciples just before going to Gethsemane and the cross. They should have a very special attraction for our hearts, and well indeed to give much meditation to them. There were things which He could not open up to us until after the Spirit had come, and these we have in the Epistles, especially those of Paul; but, nevertheless, we have in these chapters the very best that could be given in regard to our fellowship in the blessing of life and nature with the Father and the Son. Thus we learn that "of His fulness we have received grace upon grace."

Our Daily Reading

Chapters 16,17 of Genesis present the contrast between law and grace. In the former, Abram is active, seeking by natural means and self-effort to attain the desired blessing. In fulfilment of the blessing, God is the actor; the flesh's will and energy being set aside, He, as the Almighty God, acts by His own power and grace. In this the Cross must have its place, as signified in the rite of circumcision (Col. 2:11). What this signified-the natural man cut off, set aside-must be accepted by us, that the new man may be recognized and rule in us.

Chapters 18,19 present another great contrast as we consider the place of Abraham's dwelling and that of Lot. The manner of the feasts, the circumstances surrounding them, the communications given, the intercessions made, the ends reached, how vastly different! Look back to chapters 13, 14 for the root.

In chapter 20 Abraham is again found in a place of compromise with distressing consequences. The power of the flesh, and failure in testimony, opens the way for the spirit of worldly religiousness (the Philistines) to lay hold of grace (Sarah) for its own purposes. This brings rebuke from God, which effects deliverance for the man of faith. Thus Christ is found in us through the experiences of the way and God's dealings. When Isaac is born (ch. 21) and given first place, then peace and blessing are found even amidst opposing influences. Such are the ways and grace of God.

In chapters 22-24 we have much that is beautifully instructive as to Christ and the Church. As Galatians teaches we are to see in Isaac and his history a type of Christianity in contrast with the economy of law and its bondage, as suggested in Hagar and her son. Briefly, we get the sacrifice of Christ in chap. 22;the passing of Israel (suggested in the death of Sarah) chap. 23; the bringing in of the Church, the bride of Christ, as figured in Rebekah, which points to the special dispensation of the Holy Spirit, set forth in Abraham's servant and his ministry to the espoused virgin (2 Cor. 11:2). At the end of the wilderness journey she is presented to Isaac, as the Church will be at the Lord's coming; the whole path is reviewed, as ours will be at the judgment-seat of Christ. Then, as Rebekah became Isaac's wife, so the marriage supper of the Lamb will take place-the bride having been made ready.

In Isaac's history we learn lessons concerning the spirit of sonship. Dependence and consecration may be seen in chap. 25. Obedience, preservation, and a submissive spirit in chap. 26.

The history of Jacob occupies chapters 27-35. From it much valuable instruction may be gathered as to God's ways with His people; the discipline is in view of final blessing. The lesson of "Whatsoever a man sows that shall he reap," is loudly proclaimed in Jacob's history. Jacob is made thus to teach us God's holy ways and our own crookedness, while also we learn His grace toward us spite of all. Jacob began by trusting in his own ways and following his own plans, though truly desiring and seeking God's blessing. This fleshly confidence must be broken down and confidence be in God alone. This brings separation from evil; then worship follows as its happy results (see chap. 35).

With chapter 37 we begin the history of Joseph, which continues to the end of the book. It presents much typical teaching as to the Lord Jesus. Joseph is his father's beloved son and the messenger of his love. Joseph is prophetically seen as preeminent among his brethren, he is hated and rejected by them, and delivered to the Gentiles. In this wider sphere of action and relation he rises to world-wide supremacy – humiliation preceding glory; it all pictures the sufferings and glories of the true Joseph as separated from His brethren according to the flesh, until at last they too are brought to know and own Him through the world-trial-to them "the time of Jacob's trouble." Throughout this history we may glean many precious intimations of the love, grace, and glory of our blessed Lord. Intertwined with this we get certain features of the history of God's earthly people and course of the world-a history reaching into a time still future.

Our Choice of Companions

"I am a companion of all them that fear Thee, and of them that keep thy precepts" (Ps. 119:63).

"He that walketh with wise men shall be wise:but a companion of fools shall be destroyed" (Prov. 13:20).
"Blessed is the man that walketh not in the counsel of the wicked, and standeth not in the way of sinners, and sitteth not in the company of scorners" (Ps. 1:1, New Trans.).

Note in this last passage:Wicked; it signifies those who show a lawless spirit; who give rein to the will of fallen nature.

Sinners are those who morally stumble, and are led astray and lead astray.

Scorners are those who mock at, or make a sport of sacred things and associations.

The counsel of the wicked can only be in opposition to God's holy Word, and will produce a rebellious spirit.

The way of sinners can only be away from the light (John 3:20), a stumbling in the darkness of their own shadow. To stand in their way means to depart from the way of the Lord. "Wait upon the Lord and keep His way" (Ps. 37:34). "The way of the Lord is strength to the upright" (Prov. 10:29).

The company of scorners can only bring us into an unholy atmosphere spiritually. "Evil communications corrupt good manners," says 1 Cor. 15:33. It brings loss of reverence and ungodliness.

To the young, love of company is a natural and constant instinct. Companionship has a great effect for good or evil on the manner of life. Guard against allowing your heart to go out to any one accidentally crossing your path. It is not safe to yield to mere inclination. It is not safe to trust our hearts in this matter. Fascination with what merely pleases and gratifies us naturally cannot contribute to our spiritual welfare and progress. Personality may be ever so pleasing, natural qualities and ability ever so great, yet such a companion may be worldly and godless, and would lead our feet into slippery places; and every step in such associations will make a return to firm footing increasingly difficult. These tests come to us all with greater or less force. If allegiance to Christ and His word are in question, better tear away from it at once; free yourself from the bonds and the charms of person, place, or intellect, lest you slip backward and downward, leaving the path of peace, and lose the joy of salvation, with irreparable loss for eternity.

Take counsel of God, and His Word. Walk in the way of those who love God and keep His commandments. Keep company with those who have true reverence for holy things, and have the fear of God before their eyes.

Oh, the Rest of simply trusting!
Yielded to my Father's will,
In His loving arms enfolded,
Just to trust Him, and be still.
Rest from toiling, rest from bearing;
Rest beneath the midday sky;
Trusting Jesus, leaning on Him,
Truest, sweetest rest have I!

Oh, the Peace of simply trusting!
Perfect peace, full, deep, serene,
Like an endless river flowing
With an ever-brightening sheen.
Peace in conflict, peace in trial,
Peace, while tempests o'er me sweep;
'Mid the fiercest, wildest tumults,
Christ my soul in peace will keep.

Oh, the Joy of simply trusting!
Is there joy can equal this?
Calm delight and holy gladness,
Foretaste of the coming bliss!
Joy, though sorrows dark enshroud me;
Joy, though doubts and fears assail;
Joy in deepest tribulation,
Trusting Him who ne'er can fail.

Trusting! oh, who would not trust Him,
When He gives rewards like these?
Rest complete, and joy unending,
Fullest pardon, perfect peace!
Trust Him:-this is all the secret;
Take Him simply at His word:
Trust Him only, trust Him wholly,
Christ, thy Saviour and thy Lord!

L. B.

(Col. 3:2.)

Seek not your rest while here below,
Ye ransomed sons of God,
But march in haste across the waste
Where Christ your Saviour trod.

Seek not the world's beguiling smiles,
It gave your Lord a cross;
Sustain its frown, for there's a crown
For those who count it dross.

Be satisfied with what's to come,
Let your portion here be small,
But spend your days to give Him praise
Who gave for you His all.

You shall be amply recompensed
On that bright nuptial day,
When care and strife of this brief life
Like mist shall pass away.

One smile from Jesus' blessed face
Shall then this world outweigh;
Then march along, in Christ be strong,
And wait that rapturous day.

C. C. Crowston

Ques. 9.-Will you please give answer to the following questions:

(1) Is there scriptural authority for a "sisters' prayer meeting?"

(2) Is the offering of money at the breaking of bread part of our worship? If so, kindly give the Scripture reference.

(3) Should the sisters give to the offering individually, or should married sisters leave this entirely to their husbands?

(4) Are family relationships recognized in the Assembly? If not, and if money as offered at the breaking of bread is part of our worship, would it not be the privilege of every individual to give?

(5) Should "laboring brethren" participate in the business meetings of their respective "local" assemblies?

ANS._(1) Acts 16:13 seems to answer this question in the affirmative; for, to man's shame be it said, not one man seems to have had enough humility or godliness, or courage, to come "where prayer was wont to be made" by the river side, until the apostle went. And where can the heart be, or even common sense, that would oppose God fearing women to meet together for prayer?

(2) Yes. So says Heb. 13:15,16. "Sacrifice of praise," and offerings out of what God has given us are priestly offerings, in which "God is well pleased"-too little thought of as such by many of God's people. See also Deut. 16:10; 1 Chron. 29:14.

(3) We might answer this by another question:Should the husbands worship God for their wives? Or is it an individual privilege of which none are deprived?

(4) "In Christ" (in our spiritual standing before God) "there is neither Jew nor Greek.. .neither male nor female;" but while we are here on earth, in the natural body, all the relationships which God has established exist, and are to be recognized and, maintained in the assembly. All the exhortations given in the epistles-to husbands, to wives, to parents, children and even slaves-are given to members of the assembly in general, and each one is responsible to the Lord and to one another in these various relationships.

(5) "Business meetings" are for rule, for order, and seeing to the various needs in the local assembly. Therefore we should expect such as answer to the directions given in 1 Tim., chap.3, and Titus, chap. 1, to guide on such occasions. Gift for preaching or teaching is not the requirement at such meetings; but if a special servant of our Lord is locally connected there, why deprive the assembly of what help he may render, if qualified for it? But intimate acquaintance with the needs presented, or cases that need admonition, etc., is a requisite which the Lord's servant may lack, being often away.

Calendar:Sept. 16th to Oct. 15th

DAILY BIBLE READING:……. Sept. 16th, 1 Sam. 24; Sept. 30th, 2 Sam. 7; Oct. 15th, 2 Sam.22.

MEMORY WORK:………………….. 2 Timothy 1.

GOOD READING:The Three Weathervanes, and other illustrations of truth. By H. P. Barker. Paper covers, 20 cents.; cloth, 50 cents.

MONTHLY QUESTION:What would you give as chief points of difference between Paul's two letters to Timothy?

Our Memory Work

The last written communication of one whom we honor, love, and esteem is always considered a treasure to be preserved and valued in a special way. This second epistle is Paul's last, for as we see at its close the end of his course was very near. We can well imagine how Timothy must have prized this letter in which the great ambassador of Christ for the proclamation of the gospel, with whom he had served as a son with a father, gave him the final charge concerning his place in the conflict, and defined the responsibilities to be fulfilled if he would win the Lord's approval in the day of manifestation.

The instructions given to Timothy are for all time, until the Church's course will close and the Lord's presence be entered. They furnish us with a sufficient guide for our feet in the midst of confusion, of departure from the truth, and growing evil. We can now observe these things, which show that the apostle wrote by inspiration of God, and thus the man of faith is forewarned as to the course things will take. It also points out the path with God, who never leaves His people without such guidance. Would we be men and women of God in such times as these? Then from this epistle we may learn the path of godliness. Would we know the blessing of the secret place-the fellowship, joy, strength, which it affords as being thus in companionship with the Lord? Here we will find the steps of that ascent which leads into it. It is not an easy ascent. It calls for purpose of heart. There are "the afflictions of the gospel," there is "hardness" to endure, there is labor, there is persecution, there is Satan's machinations, there is resistance to the truth from corrupt men; it is a warfare, a conflict. Are we taking our part in it day by day as the ordinary routine of life is followed?

This epistle should appeal to us as being the Christian soldier's manual, a guide-book giving instructions from the Commander-in-chief in whose service we are now enlisted. Do we not wish to be able to say in our measure, "I have combated the good combat; I have finished the race! I have kept the faith?" In all we are to labor with the desire to be approved by Him.

Our Daily Bible Reading

In this we are occupied with the history of David. He is the central figure, but many others come into view so that various forms of character and action pass before us as this history unfolds. One of the principal objects is to teach us not only what is in man, but to instruct us in the ways of God. It shows how in His government and providence He deals with His people, and with others in relation with them. The high lights of faith and the deep shadows of failure mingle together, while the grace and government of God are seen in various ways, affording much instruction to the diligent soul who will ponder this divinely written history.

In 1 Sam. 24-26 David twice spares Saul's life, thus showing regard for him in his place as the Lord's anointed, while also displaying confidence in God concerning his own future and final deliverance, refusing to take his case into his own hands. He thus shows wisdom in judging as to whether what seems so opportune is the Lord's way for him. He is somewhat in the spirit of Phil. 1:9,10.

In the incident with Nabal, we see him fall below the spiritual elevation which marked his dealings with Saul. It is in the smaller things of life we usually display our weakness. "Takes us the foxes, the little foxes, that spoil the vines'" (Song 2:15). The wise and gracious interposition of Abigail preserves David from his rashness. By contrast we think of the true David and the Samaritans that rejected Him (Lk. 9:51-56). Then in Abigail we may see an illustration of faith in its attachment to the rejected king, acknowledging his place and rights-a bright gleam of what the Church does in this present time.

In chapters 27-30 we see David in the Philistines' land, failing utterly to maintain his true place toward God. This results in sad experience. He takes a false place among those who are the enemies of the Lord and His people. Providentially he is spared the shame and sorrow of actually fighting against them; but the government of God is also seen in the loss of his home-city and family. Through this his heart is brought back to the Lord, recovery is granted, with increased provision. We get similar lessons in the lives of Abraham, Isaac, and Jacob, when they entered paths of their own choice, failing to maintain their course in faith and obedience.

Chapter 31 gives the sad ending of Saul's life-an end already foreseen by David (26:9,10), and announced to Saul himself (ch. 28). In mercy God may delay the stroke, giving meanwhile renewed testimony, but persistent neglect, or rejection of His revealed will, must bring down His judgment. "God is not mocked."

The first five chapters of 2nd Samuel record events leading up to David's recognition by all Israel. This is gradual, giving opportunity for certain elements of opposition to be manifested and removed. Treachery and conspiracy are on both sides. The sons of Zeruiah are as thorns in David's side, but he is faithful in pronouncing against them, though weak in executing judgment. Nearly everything here seems to be in contrast to that kingdom of which David's was a foreshadow. Yet the prevailing condition, the state of disorganization, the counter currents of evil, the interplay of opposing factions, may picture for us in a general way the circumstances amid which the true David will come to the throne.

Chapters 6 and 7 record David's interest in the ark, and his desire to build God's house. Concerning both, he must learn that God has His way and time; that blessing is found in obeying His word, in which He has given full instruction as to the care of His name, His honor, His throne, as symbolized in the ark. Human devices, though rightly motived, must fail when found to conflict with God's prescribed way. Our very best desires or purposes must be brought into subjection to God's will. When thus subject He leads into fuller acquaintance with His purposes. This David finds, and it brings forth praise and thanksgiving.
An account now is given of David's growing power under the Lord's preserving hand. Without, enemies are overcome; within, order is established and judgment and justice are administered. Then we get David's action toward Mephibosheth-a beautiful picture of the grace and kindness of God in the work of salvation (chs. 8, 9). God's king judges the enemy, rules in righteousness, saves in grace with abundant blessing. In these incidents we cannot fail to see the shadow of Him who "doeth all things well."

David's victories over the Ammonites and Syrians (ch. 10) seem to be the prelude to his terrible fall (chs. 11, 12), the sad consequences of which pursue him to the end, according to God's holy government, though through grace he found forgiveness and restoration. The hour of prosperity brings with it danger and temptation from which there is only one refuge; it is in God's presence, where self and the flesh are judged, and victory is frankly acknowledged as God's power exercised for us in grace and goodness. Thus is the inner man strengthened, and we go from strength to strength.

David's sin had publicly dishonored God. He had linked sin with the throne upon which he sat as Jehovah's ruler. This cannot pass without God showing Himself in government whereby His name will be vindicated. From this (though personally restored to the joy of salvation) David cannot escape. The following chapters (13-21) detail the sorrow and distress which are reaped from such sowing. At whatever expense to us (though this too is turned to our good through grace), God must show Himself as the Holy and the True. He must be sanctified in those who draw near to Him. If we use "strange fire," the fire of His judgment must burn. "Wherefore let us, receiving a kingdom not to be shaken, have grace, by which let us serve God acceptably with reverence and fear. For also our God is a consuming fire" (Heb. 12:28, 29, New Trans.). "Pursue… .holiness,, without which no one shall see the Lord" (Heb. 12:14). "God has not called us to uncleanness, but in holiness" (1 Thess. 4:7). "For even as ye have yielded your members in bondage to uncleanness and to lawlessness unto lawlessness, so now yield your members in bondage to righteousness unto holiness'" (Rom. 6:19).

QUES. 15.-The subject of unleavened bread has come before our assembly, whether it should be used in our morning meetings. Some say that as our Lord had no sin in Him, He cannot be truly symbolized with leavened bread. Others claim that when Christ was shown in connection with His redeemed people, leaven was baked in the loaf. Your answer would be a help to us.

ANS.-Types of the Old Testament having served their purpose in pointing out spiritual things are not perpetuated in the New. Occupation with the materials used at the Lord's Supper can but obscure the blessed object which the Holy Spirit would occupy us with, and thus hinder the blessing intended. If you gave me a picture and said, "This is my beloved mother," and I began to talk of the frame enclosing it, would you not be grieved? It is your mother's picture that is precious, not the frame. Let HIM be so before our minds and hearts that the materials used disappear, as it were-though of the best we can procure.

We rightly infer that the same unleavened bread and fermented wine used at the Passover were used by our Lord in instituting this holy remembrance of Himself, but our attention is not drawn to those things, but solely to the blessed Saviour.

A special revelation was given to the apostle Paul concerning the Lord's Supper (1 Cor. 11:23), which he delivered to the Gentile assemblies, where unleavened bread was not in use. Since he gave no order as to what bread to use, are we not justified in thinking they used what was common among them? But as to the life and conduct that are to characterize those who partake at His holy table, the apostle gives careful instruction with serious warning (vers. 27-34). May we, with subdued spirit, adoringly sing with the poet:

"Oh, what a load was Thine to bear
Alone in that dark hour!-
Our sins in all their terror there
God's wrath and Satan's power!

The storm that bowed Thy blessed head
Is hushed for ever now,
And rest divine is ours instead,
While glory crowns Thy brow!"

Lecture VII. THE MEMORIAL OP THE PASSOVER (Exodus 12:43-13:16.)

Having dwelt upon the passover and its accompaniments, we have yet to consider the "ordinance of the passover" as the Lord prescribed it for a continual memorial. There are restrictions here which we have not read of before-restrictions which it is important to note and to remember, which apply, not to redemption itself, but to the enjoyment of it.

God begins with us as sinners, or He could not begin at all; but having redeemed us, it is as saints that we enjoy the blessedness of our portion, and then must conform to the conditions which the very nature of God imposes upon those who are called to have part with Him. The "salt of the covenant of God" (which was never to be lacking in any of the sacrifices) is the type of what preserves from corruption, therefore of the holiness which our relationship with God implies; and no joy can be enduring which is not thus perpetuated. Salvation from wrath is from sin also. The gospel of peace is the gospel of reconciliation to God, and therefore of separation from that which is opposed to God.

In the unleavened bread we have already had the first intimation of this; but we now find God insisting much more strongly upon it, and guarding the precious feast of redemption from the profanation of those who would turn God's grace into licentiousness. All is in symbols, of course; for the redemption itself was a symbol of that which, I trust, all of us here know in its substantial reality. Deliverance was but just effected; the people were hardly yet upon the road, before God proclaims how henceforth the passover is to be observed. The deliverance is made the argument, as it were, for the injunctions which follow immediately upon it.

If we keep in mind the meaning of the types that we have considered, that Egypt stands for nature as fallen away from God, Pharaoh for the reign of sin and its bondage, there will be no difficulty in apprehending that, while the first question to be settled is between God and the soul (as the passover has shown us), it all bears upon our deliverance from sin itself. That passover night sees the people's bonds broken, and at once they begin to leave the place of their captivity. And so in what these types point to. In the safe shelter which love has provided we adoringly learn the love which has provided it, and it is that love which, laying hold upon our hearts, secures them for God."We love Him because He first loved us." And then, "This is the love of God; that we keep His commandments."Thus not only are we, as sinners, justified by His blood, but as "enemies reconciled to God by the death of His Son."Christ's blessed work, while it shelters and secures, purifies also; so that where-ever we do not find this effect of purification we are obliged to question whether the soul really knows the shelter.

You will not suppose, I trust, that I am at all meaning to put souls at building their peace with God upon their own walk or works. Thank God, we are privileged to build wholly upon Christ. We are justified by faith, and faith has never self as its object, but Christ. We are never called to believe in ourselves. It is the Pharisee who thanks God that he is not as other men are; and his thanking God for it does not make him any whit the less a deluded Pharisee. The publican who can only smite upon his breast, saying, God be merciful to me a sinner, went down to his house justified rather than he.
While that is fully so, it is none the less certain that "faith, if it have not works, is dead, being alone." That would be a melancholy doctrine to teach that faith might be in the soul and work nothing in it. It is not magnifying grace to suppose it less mighty for purification than h is for justification. "Little children," says the apostle, "let no man deceive you:he that doeth righteousness is righteous, even as He is righteous." He cannot be righteous by his doings as Christ is righteous, of course; but his practice of righteousness marks him out as one whom God has justified, or declared righteous. "As many as are led by the Spirit of God," says the apostle, "they are the sons of God."

How blessed to see in a soul which has just gone through its passover night, and found in the blood of the Lamb its own judgment borne by Another-and therefore for ever rolled away-the promptitude with which it starts to leave the land" of its bondage. "Sin shall not have dominion over you, because ye are not under law, but under grace"; and grace having been learnt, joying in God as having now received the reconciliation, the joy of the Lord is the sure antidote for "the pleasures of sin." There may be, and will be, much to be learnt yet:and Pharaoh's power once for all broken, as it should seem, may struggle again for the ascendency; yet in the true knowledge of grace will be found the secret of power and the guarantee of holiness.

Thus, then, the "ordinance of the passover" connects these things:-

"And the Lord said unto Moses and Aaron, This is the ordinance of the passover:there shall no stranger eat thereof:but every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. A foreigner and a hired servant shall not eat thereof… All the congregation of Israel shall keep it. And when a stranger shall sojourn with thee, and will keep the pass-over unto the Lord, let all his males be circumcised, and then let him come near and keep it.. .for no uncircumcised person shall eat thereof. One law shall be to him that is home-born, and to the stranger that sojourneth among you."

First, the foreigner was to be excluded:the passover-feast was to be for Israel alone. The seed of Abraham, the family of faith, alone can commemorate a deliverance which they only have known. Yet God kept a door open for the stranger who would submit to Israel's law; no more stringent conditions were required from him than from the "home-born."Beautiful it is to see how all lines of demarcation give way before the faith that asks, "Is He the God of the Jews only? Is He not also of the Gentiles?" What can the answer be but, "Yea, of the Gentiles also!" It is man that has fallen away from God, not God from man; it is man that puts distance and erects barriers. God's choicest gifts are His most universal gifts:air, rain and sun are for all; not a bird of the heavens but is welcome to dip its bill in any of God's streams; and in the very center of the city of God, spite of its "wall great and high," flows that "water of life, clear as crystal," as to which it is proclaimed:"Let him that is athirst come; and whosoever will, let him take of the water of life freely."

Yes, the wall is impregnable to enemies, but the door is open to receive friends; no "strait gate" either, save as the world makes it; not "strait" as if divine love were straitened; not "strait," as if His arm were shortened that it could not save, or His ear heavy that He cannot hear; not "strait," if you remember that it is Christ by whom men enter in; but strait only to His enemies, to His despisers, for no man cometh unto the Father but by Him.

The condition here upon which the stranger could be received and be as one born in the land, was that of circumcision:"Let all his males be circumcised, and then let him come near and keep it; for no uncircumcised person shall eat thereof."

For the meaning of this we must go backward and forward. Back to Abraham, the "father of circumcision," who received it as "the seal of the righteousness of faith which he had, being yet uncircumcised;" but we must read this in the light of the apostle's saying, that, "We are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

Though "Abraham believed God" when under the starry sky God said to him (a lone childless man), "So shall thy seed be," we cannot say that he had no more confidence in the flesh. Though the flesh had thus far failed him, he later took the bondwoman to his heart, and has a child which is but the "wild man," and not the child of promise after all. Nature being yet strong in Abraham, God has to go on for fourteen years as if in His own mind the promise slept-unfulfilled. But "when he was about a hundred years old," and Abraham's body "was now dead," God can come in again, and with a simple yet grand announcement which Abraham's faith had never yet grasped, He says, "I am the ,4/mighty God, walk before me, and be thou perfect." For a dead Abraham an Almighty God alone would do; for Abraham could not help God to raise the dead. There He gives him the covenant of circumcision. The apostle Christianizes it for us in the epistle to the Colossians:it is "the putting off the body of the flesh." Abraham's confidence was no more to be in the flesh, and thus his faith is now shown in that "he considered not his body now dead, neither yet the dead-ness of Sarah's womb." The Almighty God could do all, must do all. It is this God we are called to know, and upon these terms are we to be with Him-the terms of "the circumcision of Christ."

This is the secret of unclouded joy, as it is of perpetual worship. For "in Christ are we circumcised with the circumcision made without hands, in the putting off the body of the flesh." His cross is God's sentence upon the flesh, His judgment upon it as finding nothing in it that He can accept or take pleasure in at all. But He has put it away thus by the Cross, that it may be removed out of our way, as out of His. In Christ raised from the dead He finds all His pleasure; and in Christ raised from the dead we find all our acceptance with Him. In Christ, to us there can be no condemnation; in Christ no body of flesh, no trace of sin inherent or adherent. In Him then our joy abides unbroken; and the "joy of the Lord is our strength."We may even glory in our infirmities, that the power of Christ may rest upon us. We rejoice in Christ Jesus entirely when we have no more confidence in the flesh.

How simple then, and how emphatic is the statement:"No uncircumcised person shall eat thereof!" The circumcised man is the man who has heart for the feast, the one with whom faith is in simple exercise; and faith, as I have said, is in an outside object, never in self.

This will make us understand readily some further distinctions. Not only a foreigner, but a hired servant also is excluded:"A foreigner and a hired servant shall not eat thereof." Mark it well; a hired servant cannot eat the passover. This should speak loudly to us. The bond-servant, born in the house or bought with money, may eat. Such as one as Paul delights to call himself Christ's bond-servant; and His redeemed love to own that they are indeed His, bought not with silver and gold, but with His precious blood. By birth also-new birth-we are His servants. But how many systems of teaching there are which deliberately adopt the principle of hire, and make eternal life itself a thing to be gained by service! It is the natural thought in man's heart, doubtless, as it was in the prodigal's before he met his father:"Make me as one of thy hired servants." But when his father had met him, fallen on his neck, and kissed him, could he look in that face and dishonor his father's love by such a request? And how can God's children do this now, except by not believing that love?

Grace and works are two entirely opposite principles; by uniting them, grace is destroyed:"If by grace, then it is no more of works, otherwise grace is no more grace." Grace alone breaks the dominion of sin, as the apostle says, "Sin shall not have dominion over you, because ye are not under the law, but under grace." The hireling with God is the very type of a self-seeker, of one who serves God for his own ends; but the power of Christianity is exhibited in this, "that they which live, live not unto themselves, but unto Him that died for them, and rose again." The principle and power for service under grace is expressed by the psalmist when he says, "O Lord, truly I am thy servant; I am thy servant and the son of thy hand-maid:Thou hast loosed my bonds." It is a loved bond-service for bonds loosed!

Do you understand this, beloved friends? It is what in another way is expressed to us in the last chapter of the epistle to the Hebrews. "We have an altar," says the apostle, "whereof they have no right to eat that serve the tabernacle." The "altar that sanctifieth the gift" is Christ Himself; the value of His blessed Person gave virtue to His own offering. The offering has been accepted. God has received His portion of the peace-offering, and we have ours still to "eat;" that is what the apostle refers to. But the altar as such is now empty; there remaineth no more sacrifice for sins:none is needed, for "By one offering He hath perfected for ever them that are sanctified," and therefore our altar is empty; but the Sacrifice, once offered there, is the food of our souls.

If propitiation is effected, if the blood has once for all sprinkled the mercy-seat, can we avail ourselves of the altar? Most certainly; but it is now to the priest's golden altar that we come. It is Christ still; and now "by Him," says the apostle, "let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name." But is "the fruit of our lips" the only form this takes? No, surely; the next words in the passage are, "But to do good and to communicate forget not, for with suck sacrifices God is well pleased." Thus upon this praise-altar, not alone our praises go up to God, but our deeds also, as part of the self-same "sacrifice!" Our lives are to be the outflow to Him of adoring gratitude. Here the hired servant has no place, while redemption's bond-servant is fully at home. Then we have,

"In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof."

The lamb was eaten under the shelter of the atoning blood, and there alone. Men may admire Christ, as it is the fashion very much to do, while denying the whole reality of His atoning work; but the Lamb can only be eaten really there where its virtue is owned. Apart from this He cannot be understood or appreciated. Thus the denial of His work leads to the denial of His Person. Universalists and Annihilationists slip naturally into some kind of Unitarian doctrines, as is evident on every hand; and so do Rationalists of various classes.

This unites naturally with the commandment:"Neither shall ye break a bone thereof." God will not have the perfection of Christ disfigured, as it would be, in type, by a broken bone. With the bones perfect, a naturalist can show the construction of the whole animal. Upon the perfection of the bones depends the symmetry of form. God will have this preserved with regard to Christ. Reverent handling becomes us as we seek to apprehend the wondrous Christ of God. And how suited a place to preserve this reverence is "the house," the shelter which the precious blood has provided for us! One might ask, How can irreverence be found in any one so sheltered? Alas! the injunction, we know too well, is not unneeded.

We must pass on to what is still among the memorials of the passover-the sanctification of the firstborn.

Sanctification naturally connects itself with redemption, as this whole book of Exodus is witness. In the epistle to the Romans, in which so many types of the first part of Exodus find their counterparts, immediately after the full liberty of the redeemed man is reached, we hear of sanctification in the 6th chapter. In Hebrews we find how we are sanctified to God by the blood of atonement:"By the which will we are sanctified through the offering of the body of Jesus Christ once for all."

This connection is what we find here in Exodus. Deliverance from wrath through the blood of the lamb and our path begun with God; then we find the sanctification of the firstborn among the memorials of their redemption (ch. 13).

It was upon the firstborn that the judgment in Egypt had descended, but they were spared in Israel. The firstborn are types of human excellency, the sons who had natural claim to birth-right, the place of honor and rule."He smote the first born of Egypt, the chief of all their strength," says the psalmist. "Reuben," says the dying patriarch, "thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity and the excellency of power," though he had to add, "Unstable as water, thou shalt not excel." Hence the firstborns in the book of Genesis lose the place of blessing. Cain, what is he? Ishmael gives place to Isaac; Esau to Jacob; Reuben to Joseph. "That which is first is natural, and afterwards that which is spiritual."

But God takes up the firstborn here to show us in this passover scene His judgment upon all that comes of us, and after the blessing of redemption is learned, to teach us to devote to Himself "the chief of all our strength." "Sanctify unto Me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and beast; it is mine." All these must be claimed for judgment or preserved by redemption according to what is afterwards said:-

"Thou shalt set apart unto the Lord all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the Lord's. And every firstling of an ass thou shalt redeem with a lamb, and if thou wilt not redeem it then thou shalt break its neck; and all the firstborn of man among thy children thou shalt redeem."

How vain to read these typical institutions merely as ordinances in the letter, and no more! Why, of all beasts, the special introduction of the ass here, and only of the ass, to be redeemed with the self-same "lamb '' wherewith man himself must be redeemed? Does it not show, when our eye is upon that to which all these ordinances point, that man is himself identified with the "ass" that must be redeemed or slain? Surely so. We have only to listen to the words as to Ishmael, firstborn child of Abraham, to find God characterizing him,, not merely as in our version, "a wild man," but as it is literally, "a wild ass man"-not the drudge, the ungainly ass we usually see, but the Eastern animal, fleet, beautiful, uncontrollable in spirit and energy. Nature shows itself in this child of Hagar:he, father of the Bedouin Arab of our day; and she a type of "the law which gendereth to bondage."

Hagar's seed is thus the child of law-that law by which God educated Israel in His holy ways, which after so many centuries of patient training developed but a race which, like the wild ass, refused the "easy yoke" of Him who came to teach us, in Himself, the lesson of obedience -the Son of God, yet Son of Man in man's own world.

Such is man! whether educated, refined, trained up in piety, unless God comes in. Ishmael is not merely Israel's picture, he is yours and mine naturally; and in him we may surely find the ass for whom the lamb must die; or whose neck-a neck that will not bear a yoke-must be broken!

But we can read even more in this? Ishmael was not the child of Hagar only, but of Abraham also. The man of faith had taken the bond-servant to his heart, and Ishmael was the fruit of it. Though Abraham's seed, Ishmael is cast out. Is it not easily seen here that even the man of faith, if he take up law to produce fruit by, will find that the law is the "strength of sin," not of holiness? The wild ass nature will declare itself in the fruits which God cannot own, instead of the fruit He has promised!

Thus "the firstling of an ass" speaks to us. Blessed be God, for us, because of what we were, the lamb has already yielded up its life. We have but to apprehend, in peace, the blessedness into which we have entered under the shelter of the atoning blood.

(To be continued.)

QUES. 3.- Please explain 1 Cor. 3:17, "If any man defile the temple of God, him shall God destroy:for the temple of God is holy, which temple ye are." How "defile" and "destroy?"

ANS. – The apostle here speaks of spiritual workmen in the assembly at Corinth, which is viewed as God's habitation – His holy temple. Verse 17 speaks of an evil workman, like the "Modernist" who corrupts, or really destroys the house of God, while professing to build it. But God will destroy or "corrupt" such an one in due time; He will consign such with the unclean (Rev. 22:15). The word here translated "defile" and "corrupt" is the same word in the original.

Instructive and solemn is the whole passage, vers. 11-17. The ministry in God's house is compared to a variety of materials in building His temple, Some, like gold, is to the glory of God; some, as silver, to the salvation of men; and some, like precious stones, ennoble God's temple. On the other hand some work may be as wood which, though fair to look at, can not endure the fire of God's searching eyes. Other, like dried grass, is soon disposed of; and some, mere worthless stubble. And how much of the last three do we not see in the present day among the professed people of God! – popular subjects, oratory, music, all carnal things to attract people, by which even Christian men may think to serve God – all to be tested yet by the fire of God's holiness. But woe to the corrupter of God's truth, and so a destroyer of His temple.

QUES. 4. – Can you give us some light on Luke 14:23? The servant is commanded to "go out into the highways and hedges, and compel them to come in." Who is the servant? and how compel?

ANS. – Although God uses men as His servants to gather sinners to the gospel-feast and to His house, none but the Holy Spirit Himself could fill the place of the servant spoken of here. Note that only one Servant is spoken of. It also explains the "compel them to come in." And the way in which He compels is by making the "poor, and maimed, and blind, and halt" so to feel their need and misery that they must seek for and find relief. Man is unable for this. It is the Holy Spirit that convicts of sin (John 16:7–11). Thus the once rebellious sinner is "compelled" to seek and find the Saviour-God.

QUES. 5.-In Isaiah 53:4 speaking of the suffering Saviour, it says:"Yet we did esteem Him stricken, smitten of God, and afflicted." To what time does this refer?- when our Lord was here and the Jews railed upon Him? or does it apply to the Jewish Remnant in days yet to come?

ANS.-Why not descriptive of both?-though principally, no doubt, to the time when the godly "remnant of the unhappy nation shall be undeceived as to their long-continued blindness. Zech. 12:10-14 graphically speaks of their wonderful conversion. But prophecy usually embraces more than one special event or occasion. A marked example of this, is Joel's prophecy of the outpouring of the Spirit upon young and old in Israel "in the last days," which Peter, in Acts 2:16-21, applies to what took place at Pentecost, as a partial fulfilment of Joel's prophecy.

Under the above caption there appeared in the April number of "The Bible Champion" (of Reading, Pa.) a brief article, which we quote in its entirety, deeming it needful to advise saints and others of the dangers lurking in unexpected places.

The article is by William Phillips Hall, of Riverside, Connecticut, and reads as follows.

"The reader of the American Standard Revised Version of the New Testament will notice that John 9:38 in that Version, which reads, .'Lord, I believe, and he worshiped him,' has a footnote referring to the word 'worshiped.' The footnote reads thus:'The Greek word denotes an act of reverence, whether paid to a creature (as here) or to the Creator (see chapter 4:20).'

"While it is true that the Greek word proskuneo, translated 'worship,' or 'worshiped,' 'denotes an act of reverence, whether paid to a creature or to the Creator,' it appears to be entirely unwarranted to use that fact to declare the Lord Jesus Christ to be merely 'a creature,' as is obviously done in the footnote in question. It is to be hoped that in future editions of the American Standard Revised Version the parenthesized words 'as here' may be omitted."

What is conveyed in this vicious footnote but the baldest Unitarianism?-whether intended to be so taken or not. Why any footnote at all here, if not meant to inject a doubt concerning our adorable Lord's deity? Does it not, in fact, as it stands, convey a flat denial of His deity? Does not the word "creature" here, as applied to Him, stand in direct apposition to "Creator" in the same sentence? Is not Christ Himself the Creator? "All things were made by Him; and without Him was not anything
made that was made," is written in this same Gospel. And again:"He was in the world, and the world was made by Him" (chap. 1:3,10).

How insidious are the attacks of the enemy on the person of the Lord of glory, and how guarded the saint must be in reference to the newer versions or translations of the New Testament. If the text cannot be corrupted, footnotes are used to cast doubts upon the Saviour's eternal deity. Better stick to the time-honored Authorized Version which has been proved faithful to God's revelation. If a more literal translation is desired for the study table, choose one that combines necessary learning with sound orthodoxy. For this we know none better than that of the late J. N. Darby. Besides his valued English Translation, his German "Elberfeld Bible" and his Pau-Vevey" in French are preferred by multitudes of evangelical and best taught believers. To the great learning of himself and his associates was added a deep spiritual insight into the meaning of the Word; and it is well known to all linguists that to translate properly, one must at times interpret as well; so that on any adequate or correct translation of the divine Word there must be combined with knowledge of the language a spiritual insight into the meaning of the passage translated.

Our Lord's admonition, "Take heed what ye hear," is as much needed today in reference to modern translations of the Scriptures as to any teaching in connection with that Word.

May God graciously preserve His saints and make them "of quick understanding in the fear of the Lord," so as not to be corrupted in our holy and precious faith. C. Knapp

Calendar:July 16th to Aug. 15th.

DAILY BIBLE READING:…….July 16th, Joshua 11; July 31st, Judges 2; Aug. 15th, Judges 17.

MEMORY WORK ……………… James 3:13-4:17.

GOOD READING:-"Miscellaneous Papers," by J. G. Bellett. This is a valuable little book, affording real helpful instruction. Paper covers, 20 cents.

MONTHLY QUESTION:What do you understand by the term "New Creation?" (Compare Gal.6; 2 Cor.5; Eph.2.)

Our Memory Work

In studying James, I am sure we must feel that he is intensely practical, and that his words go to the very root of things. For him Christianity is not saying but doing, in every-day circumstances living the truth professed. In pressing the practical side of the truth professed, James follows much in the line of the Lord's teaching in the Gospels, while in no sense in conflict with Paul's epistles in either doctrinal or practical themes.

The sources, and what flows from them, are clearly defined (vers. 13-18), that' we may have no difficulty in tracing them to their right connections, and judge accordingly. Envying and strife are not from above. Purity, peace, gentleness, meekness, do not flow from an earthly or corrupt source. These things (in which purity comes first, not amiability) constitute the fruit of righteousness in peace; they result from partaking of the divine nature.

Worldly pleasures, gratifying the fleshly desires for a moment, are productive of strife, and when habitually followed; lead the way into greater evils. They naturally lead into friendship with the world, which as Scripture declares, "is enmity with God" (ver. 4). Our, enemy, the devil, works through these agencies, and he must be resisted. But, notice, the first thing is subjection to God (ver. 7). Thus only is strength found for resistance to evil. To be subject means that we draw near, and this requires that we consider who He is to whom we come. He is holy, therefore we must put away whatever is unclean. The heart, and the mind also, are to be kept holy unto the Lord. If it has! not been so, the only way is to humble ourselves in self-judgment before Him, and He will exalt the( obedient. Consider how Jacob's history in Gen. 34, 35 illustrates these things.

Then the apostle reproves the evil of speaking against, or judging, others in a way beyond our province, and not according to God. It is assuming the place of judge in matters not before us for judgment. (See also Matt. 7:1-5.) It is quite right to judge manifest evil according to the Word, and within the limits it prescribes; but to act otherwise is to invade the Divine prerogative, in doing which we cannot escape being found guilty.

Finally, all boasting as to the morrow, or self-confidence as to what we purpose, is most unbecoming in those who must ever be debtors to mercy. Our attitude should ever be the opposite. As to all our purposes, let this thought ever be uppermost-"If the Lord will."
Our Dally Bible Reading

The remaining chapters of Joshua treat first of the land's allotment to the tribes (chs. 12-21); then instructions and warning occupy chapters 22-24.

The division of the land among the tribes is full of spiritual instruction. It is given in great detail and calls for patient and careful study.

A thought or two may serve as suggestions. We mentioned last month what the land typifies. The tribes may be considered as pointing to the character and relation pertaining to God's people, individually or collectively. Thus Judah (praise) suggests the worshiper, the one who rejoices in the Lord. Simeon (hearing) speaks of the consecrated ear, opened to God's word, to which obedience is rendered, for "hearing" involves doing. Naphtali (wrestling) points to the warrior character;, we are to be good soldiers of Jesus Christ. Then the different directions-north, east, etc.-suggest aspects of the world and its influences. The cities in their various groupings and the meaning of their names give lessons of experience which link with the former two lines of thought.

There is a foreshadow of failure in Joshua's closing messages to the people, and the beginning of Judges shows this to have quickly developed after his death, and that of the elders who outlived him.

Our reading carries us almost to the end of Samson's history. Chapters 17-21 form a distinct section in which the shameful conditions characteristic of the Judges-period are set forth, in which idolatry, immorality, and violence prevailed.

Chapters 1-3:4 are introductory, setting forth the general failure of Israel to take possession, violation of covenant obligations, and Jehovah's attitude and action toward them in view of their disobedience.

Chapters 3:5-16:31 recount the several periods of servitude to which Israel was subjected because of departure from the Lord. The deliverers He repeatedly raised up were in answer to the people's; cry of distress. Spiritual lessons are to be gathered from a study of the nations which afflicted Israel; they present different aspects of evil to which we fall a prey through disobedience to God. Likewise, the Judges, and the circumstances connected with them, teach us the; ways and means used by God to effect deliverance and restore blessing when there is repentance and self-judgment as to the past.

Correspondence

The following is taken from a study on prayer, by one of our readers.

Why do we Pray?-Is it but a selfish motive that causes us to pray? Or have we primarily in view God's will and the honor of Him who has done so much for!' us? Do we appreciate, in some degree at least, that "the Father seeks worshipers in spirit and in truth?" (Jno. 4:23). Solomon wrote:"The prayer of the upright is His delight" (Prov. 15:8).
Why do we pray in times of trouble? Is it not because we are made to feel our helplessness and need? and as the blind man whose eyes were opened, we can say, "If a man doeth God's will, him He heareth" (Jno. 9:31). James also says:"The prayer of faith will save the sick;" and "the fervent prayer of a righteous man availeth much."

We know our prayers are heard, for at times we have had special answers to them. We can take courage when we think of Cornelius-"Thy prayer is heard," and not only was he blessed, but many with him. That is one thing we should look for-blessing, not only for ourselves, but for many others.

What do we Pray for?-There are many things we might desire to make life easier, as riches, advance in position, etc., but the apostle Paul says (Heb. 13:5) :"Be content with such things as ye have, for He hath said, I will never leave thee nor forsake thee." Material things are not to be the Christian's chief object, but as the apostle Paul says(l Cor.12:31), "Covet earnestly the best gifts,'' and Peter, "Grow in grace and in the knowledge of our Lord) and Saviour, Jesus Christ."

Often we feel the truth of Rom. 8:26, "For we know not what we should pray for as we ought," but our comfort is that "the Spirit itself maketh intercession for us with groanings which cannot be uttered."

As to definite items for Prayer, Paul says to Timothy (1 Tim. 2:1):"I exhort therefore that first of all, supplications, prayers, intercessions and giving of thanks be made for all men; for kings and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved and to come unto the knowledge of the truth." We are very apt to forget our rulers in prayer. James says (5:16) :"Pray one for another."

How do we Pray?-Do we first consider that all reverence and homage is due to Him to whom we appeal? David said, "Let us kneel before the Lord our Maker." Jesus kneeled down and prayed (Luke 22:41); and the apostles did likewise (Acts 20:36; 21:5).

The Lord told His disciples not to use "vain repetitions as the heathen do" (Matt. 6:7), but we are also taught in Luke 11:5-13, and in 18:1-8, that prayer may not stop at one asking, but that pressing need will cause importunity, and God loves to see earnestness in our requests.

Our Lord reproved the Pharisees' long prayers for show of religiousness (Luke 20:46,47), and the Holy Spirit surely does not lead us to make long wearisome prayers before hearers in public; but personal and secret prayer may continue all night (Luke 6:12).

In Matt. 21:21 it is a prayer of faith that God will answer, and in the 22nd verse it is believing prayer. If it is a believing prayer of faith, an answer of peace is certain.

Do we pray and soon forget our requests, lacking in faith's expectation, and in giving thanks? This would seem like unbelieving prayer or an unwatchful attitude. Can we expect God to honor such prayer? If we pray fervently (Col. 4:12), how can we forget? "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" (Ephes. 6:18). With thanksgiving let your requests be made (Phil. 4:6).
When do we Pray?-Paul tells the Ephesians (6:18) to "pray always." We can be in a praying attitude; while not always on our knees, we can look to our Father for guidance in every circumstance of the day and seek to please and serve Him. If we follow the examples given in Scripture we will be often in prayer; Daniel prayed three times a day. A certain time should be set apart for secret prayer in our own room (Matt. 6:6), otherwise things are apt to come in to hinder it, and it is neglected. From such neglect we, and others, become spiritual losers. It is well to start and close the day with worship, thanksgiving, and request for guidance. Then family worship should not be forgotten.

In the Acts of the Apostles we read:"They continued with one accord in prayer" (Acts 1:14), and they must have had a set time and place for gathering together, as we read-"Where prayer was wont to be made" (Acts 16; 13), and, "As we went to prayer" (Acts 16:16). In this regard we do well to consider the following verse which refers to prayer as well as to exhortation, etc.:"Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more; as ye see the day approaching" (Heb. 10:25).

A Series of Meditations an Prayer

SIXTH PAPER

PRAYER ACCORDING TO THE WILL OF GOD

We would now dwell upon the prayer that God delights to answer. We might, of course, simply refer again to the hindrances previously looked at, and learn from them what must be avoided in order to insure direct answers. But it will be more profitable to dwell upon positive statements, of which there are so many in the Word of God.

And first of all we have the clear, unequivocal declaration of 1 John 5:14, IS:"And this the confidence that we have in Him, that, if we ask anything according to his will, He heareth us:and if we know that He hear us, what-, soever we ask, we know that we have the petitions that we desired of Him."

What words are these:"If we ask anything," and "Whatsoever we ask!" But let us not fail to observe the all-important condition, "According to His will."

Now God has been pleased, in wonderful grace, to make known His will in a book. We rightly call the Scriptures by the sublime title our Lord Himself used, "The Word of God" (John 10:35). If I would know His will, I must study this book. Ignorance of the revealed Word accounts for many unanswered prayers. In regard to prayer, as in other matters, we err through not knowing the Scriptures. He who would pray aright must be taught of the Spirit through the written Word. Learning thus the mind of God, prayer becomes, not the whimsical expression of our own poor minds, but it takes on a high and holy character:it is asking of God what He delights to give, yea, what He has declared is His desire and purpose. Here again we have to meet the natural objection of our unbelieving hearts:-If it is God's will to do a certain thing, why need I pray about it? But Daniel may well teach us a lesson here. When (as told in his ninth chap ter) he "understood by books" what God was about to do, he immediately set himself to pray in accordance with the prophetic message. And as he thus asked "according to His will," God answered in a way marvelously confirming the faith of His servant.

It is therefore all-important that we search the Scriptures in a self-judged and teachable spirit, in order that we enter into the current of the divine counsels. Then as we learn anything that is in accordance with the will of God, we can bear it up before Him in confidence.

"I prayed for years," said an almost distracted woman to the writer on one occasion, "that God would sanctify me wholly by rooting-out all inbred sin and making me absolutely pure within, and He has not heard my cry." I could only reply, "But you had no title to pray for anything of the kind. God has expressed His mind too clearly for any subject soul to be mistaken. His will is, not that inbred sin should be rooted-out of you, but that through the power of the indwelling Holy Spirit, sin shall not reign in your mortal body."
As with thousands of similar cases^ the new view-point changed completely the character of her prayers. Israel desired a short-cut through the land of Edom-and Edom is typical of the flesh. But God's will was that they should compass the land of Edom, even though the way was long and trying. In the desert they proved how well able He was to care for them.

Go through your Bible and learn, particularly from the Epistles of the New Testament, what the will of God really is; and as His counsels are opened up to your soul, pray accordingly, and He will do for you exceeding abundantly above all you ask or think. .

It is most blessed when one is exercised about unsaved friends, relatives, or casual acquaintances, to know that prayer for their conviction and conversion is indeed in accordance with His will. "He is not willing that any should perish." "He will have (that is, desires to have) all men to be saved." To those who refused His grace our Saviour said sorrowfully, "I would, but ye would not."

"From heaven His eye is downward bent,
Still glancing to and fro,
Where'er in this wide wilderness
There roams a child of woe.

And as the rebel chooses wrath,
God wails his hapless lot,
'Deep-breathing from His heart of love
'I would, but ye would not.'"

With what assurance can one pray for needy ones, when he knows it is the will of God to save! Someone has well said, "Prayer does not change the will of God. It allows God to work upon man's will, and change it." The last sentence is perhaps capable of serious misunderstanding. But the meaning surely is that God is waiting on our prayers, in order to work in such a way that we may know He is revealing Himself( in wondrous grace. Whenever He is about to work, He first stirs hearts to pray.

Abraham prayed, and God delivered Lot.

Jacob prayed, and God caused Esau to meet him in peace.

Moses prayed, and Amalek was defeated, and Israel were victorious.

Hannah prayed definitely for a son, and God heard, and she called her little one Samuel, (Asked of God).

Daniel prayed, and the whole prophetic panorama was opened up to him.

Nehemiah prayed, and the king's heart was turned toward the remnant of Israel and the holy city.

But why multiply cases? These all prayed according to the will of God, and He heard and answered. And since the canon of Scripture was closed, the history of the Church abounds in similar instances, which furnish one of the most irrefragable evidences of the supernatural character of Christianity, and should ever be an encouragement to each believer to seek to learn the will of God, and to ask largely in accordance with it, knowing that "He abideth faithful; He cannot deny Himself."

If we would pray more, we might worry less, for we would understand better what it means to rest in His love, who has said, "Delight thyself also in the Lord, and He shall give thee the desires of thy heart."

Well has one of our Christian poets sung:

"Lord, what a change within us one short hour
Spent in Thy presence will prevail to make,
What heavy burdens from our bosoms take,
What parched grounds refresh as with a shower!
We kneel, and all around us seems to lower;
We rise, and all-the distant and the near-
Stands forth in sunny outline, brave and clear:
We kneel, how weak; we rise, how full of power.
Why therefore should we do ourselves this wrong
Or others-that we are not always strong?
That we are ever overborne with care,
That we should ever weak or Heartless be,
Anxious or troubled, when with us is prayer,
And joy and strength and courage are with Thee?"

' Well may we cry with earnest hearts, "Teach me Thy will;" and then, "Lord, teach us to pray."

And, observe, the last petition is not merely, "Teach us how to pray," but "Teach us to pray," for it is not enough to know the proper way in which to approach God, but we need to learn to pray without ceasing. H. A. I.

Calendar:Nov. 16th to Dec. 15th.

DAILY BIBLE READING:…….. Nov. 16th, 2 Kings 8; Nov. 30th, 2 Kings 22; Dec. 15th, 1 Chr. 12.

MEMORY WORK:…………………..2 Timothy 3.

GOOD READING:"Malachi; or the State of things at the End." By E. Dennett. Paper covers, 25 cents.

MONTHLY QUESTION:-Give incidents from our daily Bible Reading which illustrate governing principles in God's ways with men, such as:

"God is not mocked:for whatsoever a man soweth, that shall he also reap."

"God resisteth the proud, and giveth grace to the humble."

"To obey is better than sacrifice," etc.

"Cursed be the man that trusteth in man.. .blessed is the man that trusteth in the Lord."

"Them that honor Me, I will honor."

"When a man's ways please the Lord, He maketh even his enemies to be at peace with him."

Our Memory Work

A few names have been received for the successful recitation of the Epistle of James. To them we are sending Mr. Ironside's book on "Esther," doth bound. We feel sure you will find it helpful and suggestive.

We had hoped that the list of successful ones would increase, rising in number at least to what was formerly received. There were 30 names recorded for the study of Philippians. On six other occasions the number has ranged from 19 to 26. This time we have:

Thus far we have studied eleven memory portions. Many, we feel sure, are keeping up with this work, and whether successful or not in meeting the requirements for recitation their gain is found in increased acquaintance with God's blessed Word which cannot fail to be strength and comfort to the inner man. The Word is living and operative, and brings its blessing to every believer who with purpose of heart and perseverance stores it up in the mind.

"Thy Word have I hid in my heart, that I might not sin against Thee."

"The law of his God is in his heart; none of his steps shall slide."
Our Daily Bible Reading

In the second book of Kings we see how the abounding evil both of rulers and of the people leads to the great captivities of both Israel and Judah, the dispersion of Judah, and the destruction of Jerusalem and the temple. With this begins the period called "The times of the Gentiles," which closes at the glorious appearing of Christ as King, and then Jerusalem shall be no longer trodden down.

The dark course of this history, the deepest shadows of which are found in the reigns of Ahab in Israel, and Ahaz and Manasseh in Judah, is broken by the bright revivals under Hezekiah and Josiah. In them the people were made to see that blessing comes only through dependence upon God, the judgment of evil, and obedience to His revealed will.

It is of great help to link with the study of this history a careful reading of the prophetic ministry which was given during the same period. By it God sought to correct and instruct His people, so that delivered from the abounding evil, they might escape the judgments of which the prophets warned them. Then, too, they were messengers of hope, for they set forth in glowing words the glory of the coming kingdom which Jehovah would set up. As ever, faith was called for to lay hold of the promises, and thus find strength to overcome amid the surrounding evil and walk with God through existing circumstances. The mass of the people gave no ear to the message, rejected and persecuted these men of God who spoke in Jehovah's name, and wrote as moved by the Holy Spirit. In due time God's judgments were executed, first by the Assyrians upon the apostate ten tribes, and then upon Judah by the Babylonians under the hand of Nebuchadnezzar.

Thus God gave confirmation to His word after exercising long patience with great evil. Along with the deep sorrow and shame connected with the smiting and scattering of Israel, faith could nevertheless find comfort, for through it all God was shown to be true, faithful, righteous, and this afforded assurance that His glorious promises would be fulfilled in due season.

The prophetical books especially linked with the course of the kingdom history are:Hosea, Amos, Isaiah, Micah, Nahum, Joel, Jeremiah, Habakkuk, Obadiah, Zephaniah. These books give us the moral and spiritual state of things, while the books we are now reading record the outward course of events. These bear a distinct relation to one another, which it is profitable to consider as this portion of Scripture is studied.

Gospel Work

It is a cheer to hear of young believers being active in this line of work in one form or another, and at different places. There are many openings for those who with purpose of heart seek to reach precious souls with the Bread of Life. Besides street preaching, there are opportunities for visitation in various institutions, whether hospitals, prisons, or homes for the poor, which afford the privilege of distributing tracts, getting into personal contact with the inmates, and often give opportunity for more public testimony by short services of song and preaching. The great need for all true service is that our own souls abide in communion with God, in the freshness of love to Christ and our fellow-men. Let the seed sown be well watered with prayer that it may be fruitful. It is in the secret place we secure needed strength to go forth before men.

Now that winter is approaching some of the things which have engaged us during the past months will of necessity be discontinued. Let us then put the spare time we may thus have to good account, and partly at least; make it a time of replenishing our spiritual store-house, thus more fully equipping ourselves for the conflict of the; gospel. We do well to prepare ourselves through diligent study of the Word and the use of the many helps which! God has given, so that we may wisely and efficiently meet| the various needs of souls, and unsound teachings which face us when dealing with people of all classes. In this connection it is a good thing to be acquainted with the large variety of tracts and pamphlets which are at our disposal, and which so scripturally answer almost every form of evil teaching now prevalent. One can hardly carry a supply of these for distribution, but when we come into personal touch with ensnared souls, if we are acquainted with our literature we can procure what is needed and pass it on later personally, or by mail, as opportunity is given.

Manner of Life

This bears a close relation to what we have been just speaking about. As soon as men know the colors under which we are sailing we become objects of their observation and scrutiny. They are quick to detect inconsistencies, and to make much of little things about which we may be indifferent or not count important. Often the enemy makes use of such to hinder or stumble souls. From many passages of Scripture we may learn that we are to conduct ourselves as becomes the gospel of Christ. The life controlled by the truth proclaimed adds a needful element of power to the testimony of the lips. This does not only mean practical righteousness, and separation from evil, but also the spirit we show in meeting with and having to do with people day by day. In a word this means the life and spirit of Christ. These we may increasingly absorb if we ponder over the Gospels, for in them Christ is set before us, that we should follow in His steps.

"It is a good and safe rule to sojourn in every place as if you meant to spend your life there, never omitting an opportunity of doing a kindness, or speaking a true word, or making a friend. Seeds thus sown by the wayside often bring forth an abundant harvest. You might so sojourn among strangers that they should be better and happier through time and eternity for your works and your example."-Sel.

"Beloved, I exhort you as strangers and sojourners, to abstain from fleshly lusts which war against the soul; having your conversation honest among the Gentiles, that as to that in which they speak against you as evil-doers, they may through your good works, themselves witnessing them, glorify God in the day of visitation" (1 Pet. 2:12, New Trans.).

"Whether therefore ye eat, or drink, or whatever ye do, do all things to God's glory. Give no occasion to stumbling, whether to Jews, or Greeks, or the assembly of God; even as I also please all in all things; not seeking my own profit, but that of the many, that they may be saved" (1 Cor. 10:31-33, New Trans.).

FRAGMENT "He that loves the coming of the Lord is not he that asserts that it is near, nor he that asserts it is not near, but rather he who waits for Him in sincerity of faith, in firmness of hope, and ardor of love." Augustine.

God calls us onward, brethren,
Eternal day to share;
Though long the night of sorrow,
Emmanuel's land is fair.
Take heart, then, weary pilgrim,
In Christ thou art complete:
From strength to strength press onward,
Thy rest comes sure and sweet.

With Him, press on rejoicing
Where Jesus' feet have trod;
We know the Voice that bids us
Look upward unto God.
On! while we wait in patience
For God's dear Son to come,
With face toward the glory
Of our eternal home.

We soon, with voice triumphant,
Shall leave this land of night.
And rise to meet our Saviour,
Far upward into light.
With such a hope before us,
Let praises ever ring,
With eyes of faith beholding
Our Prophet, Priest, and King.

No darkness now before us,
Light all around us glows,
For Christ, who knows our weakness,
Abundant strength bestows.
His grace it is that keeps us
While we this desert roam,
And grace 'twill be that brings us
To our eternal home.

We walk, with life supernal,
The narrow path of God-
Not where the flesh finds pleasure,
But where our Captain's trod.
Tis Him we now do follow-
No more sin's fettered slaves;
But leaving self in judgment
We pass through Jordan's waves!

By Him we have been quickened
From the dying and the dead,
And in the heavens are seated
In Him, the Christ, our Head;
That in the coming ages,
He might to worlds display
His deep eternal pleasure,
In vessels wrought from clay.

We haste, then, through the desert,
Through sunshine or through gloom,
Nor pluck the wayside flowers
That in our pathway bloom.
For evening shades are falling
E'er breaks Eternal Day;
From mourning or from feasting,
Come, pilgrims-come away!

We'll run the race with patience,
E'en though our feet be torn:
Our Captain trod before us
A path beset with thorn.
Then sing our heart-sing ever!
Our Jesus leads His own.
All hail! O golden City,
To which we soon shall come!

F. H. J.

Keep me, O my precious Saviour,
Very close to Thee, to-day:
May Thyself, yea thyself only,
Be in all I do or say. May I lean in all my weakness
On Thy tender loving breast;
There, and only there, for ever
May I find my place of rest.

M. M. F.

(Continued from page 75, March, Help and Food.)

In closing my review of Mr. W.'s article on "New Birth and Eternal Life," I will present his views and bring them to the test of Scripture; but I will first mention that in which we agree.

Mr. W. holds that eternal life has two aspects, that it is both objective and subjective. As to natural life he says:"Now, when an ordinary human child is born, the nature is in any and every case the same, 1:e., it is the Adam nature. As to its environment or development, you may have Jew, Gentile, barbarian, Scythian, bond or free -these form the environment into which the nature grows … We can rightly speak of different spheres of life into which the birth is the introduction. It is in this sense that we can rightly speak of distinguishing between new birth and eternal life." We gladly agree with all this, for eternal life is certainly viewed in this light in some texts, as, "The end everlasting life" (Rom. 6:22); "The righteous shall go into life eternal" (Matt. 25:46).

Now as to the subjective side, Mr. W. says:"Moreover, where eternal life is possessed, there are certain features delineated in the epistle (of John) by which it may be known.. .obedience, love, and righteousness are evidences on the subjective side of the possession of eternal life" (p.20). In this also we are in full accord. The Word of God speaks of eternal life in these two aspects-as in us, and as a sphere in which it will be enjoyed in its fulness. And how is this life received, according to Mr. W.? "Let it be remembered," he says, "that according to the Gospel itself, its own testimony, these things are written that ye may believe that Jesus is the Christ, the Son of God, and that, believing, ye may have life in His name. The possession of life (and the known possession of it) flows from faith in testimony" (p.20). With all this we again fully agree, and also when he says that the "nature" communicated in new birth is "spiritual, morally of God, and so Divine and incorruptible" (p. 18).

There is, then, for Mr. W. a nature, which he calls "life" (p. 19), communicated to the sinner in new birth, yet apart from faith, and the same person comes into possession of eternal life when he believes on the Son; and that life is evidenced to others by certain characteristics, as obedience, love, and righteousness:that is, it expresses itself in these traits, by which it can be recognized by men.

Now let me ask Mr. W.:Has such a person two lives, two spiritual natures?-one received in new birth, and the other when he believes on the uplifted Christ?

Here are a few texts which teach that eternal life is a new vital principle in the soul of the believer. In fact, Mr. W. holds the same doctrine, as shown already. "Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment, but is passed out of death into life" (5:24, R. V.). "Verily, verily, I say unto you, 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" (ver. 25). "Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life" (John 6:53, 54). "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him" (1 John 3:14,15).

These scriptures prove that eternal life is a principle of life in man, by which he lives unto God. A person either has this life or is spiritually dead. It is either this life, or no life. But Mr. W. holds that a person without this life may yet be born again, and have the spirit-nature, which he also calls "life."

Now the two passages in John 5 teach that eternal life was possessed before the Cross. The hour "now is" proves this; as does also John 3:36. Yet Mr. W. says on p. 20, "It is only when He presents Himself as lifted up, the subject of testimony, that He speaks of faith in Him and eternal life." Mr. W. seems to have a system of teaching which prevents him from accepting the plain sense of these texts.

In closing I would say that we must either hold that eternal life, in the passages referred to, is the spirit-nature, which according to John 3:6 is given in new birth, or that a person receives two natures-one in new birth, and the other when he believes on the Son. J. B. Gottshall

Let us be lovers of those PLEASURES which are

Provided in accordance with the Word,
Lost by departing from the Word,
Enjoyed through the Word,
Assured to us by the Word,
Secured in obedience to the Word,
Unlike those of sin which are only for a season,
Realized in fellowship with Christ through the Word,
Eternal as belonging to the life God gives, and
Spiritual, as being the fruit of the Spirit.

"For the Lord thy God bringeth thee into a good land -a land of brooks of water, of fountains and depths that spring out of valleys and hills"-Deut. 8:7.

O blessed Lord, Thy love to us so great
Has reached my heart;
Now teach me every form of sin to hate,
Thy strength impart.
Shine forth, O Lord, in all Thy glorious light
Within my soul, and lead me through the night.

I would be like Thee, O my blessed Lord,
Through all the way,
And joy in Thee, and trust Thy faithful Word
From day to day.
Strengthen Thou me that I may love Thee more,
And live for Thee, and praise Thee and adore.

Thy goodness, Lord, will lead us by the hand
Through this dark night,
Until I reach that blessed, heavenly land
Where all is bright-
Where Thee I’ll see as Thou art there above,
And praise Thee for the fulness of Thy love.

W. E. Rowden

Tune, "Lead, Kindly Light"

A Series of Meditations on Prayer

EIGHT PAPER

PRAYER AND COMMUNION

"If ye abide in Me and my words abide in you, ye shall ask what ye will, and it shall be done unto you"(Jno.!5:7).

"Delight thyself also in the Lord, and He shall give thee the desires of thine heart" (Ps. 37:4).

We are now to consider prayer as the expression of the soul's communion with God. It is as the heart is finding its perfect satisfaction in the Lord Himself and delighting in His Word, that the Holy Spirit dwelling within the believer indites those petitions which, because they are in accordance with the mind of God, cannot fail of an answer. And if we stop to consider what is involved in this statement, it will perhaps begin to dawn upon us that true prayer is a great deal more than some of us have thought. It is certainly far more than going lightly into the presence of God with some request upon the lips that is possibly dictated by the selfishness of one's own heart rather than for the desire of the glory of God Himself. It is to those who consciously abide in Him that He promises to grant their every request. If, therefore, I pray and there seems to be no answer, it would be well for me to remember the Word of the Lord, "When thou prayest enter into thy closet, and when thou hast shut the door pray to thy Father in secret." Thus removed from all human interruption or worldly distraction, let there be a period of, honest self-examination in the quiet presence of God. Ask yourself, for instance, such questions as the following, and do not fear to answer each one faithfully and honestly:

1. Am I truly desirous that God's will should be done in me at whatever cost?

2. In presenting this particular request which I have been bringing to God, am I seeking His glory or my own pleasure?

3. Is there anything in my life with which God has a controversy?

4. Have I been guilty of any known sin which lies un-confessed and unjudged upon my conscience?

5. Am I consciously yielded to God and endeavoring to walk in obedience to His Word?

6. Have I availed myself of the instruction which I might have had in this Word of God, by meditating upon it carefully day by day that thus I may learn His will?

7. If my own heart condemns me along any of these lines, do I now honestly judge in myself everything that He by the Spirit through the Word shows me to be contrary to His mind?

I do not, of course, mean that such an introspective catechism must be gone over question by question literally and in just such an order as I have here indicated. I have rather sought to put before the reader an outline of the method which I myself have employed for many years, though not always using the same terms, but what I do earnestly desire to press is the importance of some such definite facing of conditions in order that one may take stock, so to speak, of his own actual state of soul. It may be that conscience does not condemn on any point, but even then it is well to remember that God, who "is greater than our heart and knoweth all things," may detect something in us which we ourselves fail to recognize. The Apostle Paul said on one occasion, "I know nothing by, or against, myself, but He that judgeth me is the Lord." Therefore the importance of a lowly mind even when not conscious of failure.

After such a season of self-examination as I have indicated, weigh carefully the petition which you feel God has not answered. Look at it squarely, and see if you can honestly present it again in the light of all that has transpired between your soul and God. Perhaps you will realize that you cannot consistently press your claim lest, in doing so, you try to take yourself out of the hand of God. Perhaps it may be the very opposite. You will have your faith strengthened, and you will realize more clearly than before that your request was such an one as you were entitled to present with confidence, and you will see that the temporary delay in answering was not a denial, but rather a test of faith. You will then spread the matter before the Lord, but leave it to Him as to the time and the manner in which He is to answer your cry and give you your heart's desire.

Undoubtedly, many times the Lord purposely waits, when His loving heart would gladly give us at once that for which we yearn, but He would make us more dependent upon Himself, and more appreciative of His mercies when we receive them. The waiting season may become to our souls a time of rich spiritual blessing and of real growth in grace, as we learn to say, "My soul, wait thou only upon God, for my expectation is from Him." Others have pointed out that the Hebrew word here translated "expectation" is exactly the same as the word translated "cord" in Joshua 2:IS. Think of the spies suspended by a cord from the window of the house of Rahab, and think of your own soul linked by expectation with the very throne of God! What a cord is this to draw your heart out to Himself as you wait upon Him to fulfil His Word in His own way and time!

As the soul enters more deeply into communion, the form of the petition may itself become changed, and that almost unconsciously, so that instead of definiteness there may be seeming indefiniteness, but this does not necessarily indicate lack of faith, but rather fuller confidence in the unchanging love and wisdom of Him who delights to have us address Him as "Our Father." We read in Philippians 4:6, 7:"Be careful for nothing, but in everything by prayer and supplication with thanksgiving, let your requests be made known unto God, and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." How blessed is this! The soul in communion with God knows no anxiety, but is enabled to bring everything that might otherwise fret or distress the heart to God Himself by prayer and supplication, not forgetting thanksgivings for past mercies as well as for present blessings; and the heart rests in quietness garrisoned by the very peace of 'God, a peace which passes understanding, because the human mind knows nothing of it. It is something of a purely spiritual character, not to be in any way confounded with stoical resignation or a mere human determination to make the best of circumstances. It is the very calm that dwells in the heart of the Eternal as He sits in peace upon His throne far above all the storms of earth, keeping the hearts and minds of those who believe in His Son, our Lord Jesus Christ, and commit everything to Him in prayer, at rest amid all earth's changing scenes.

A few years ago I was a guest in a Christian home in a Western city. I sat one day at my desk with an open window before me. A beautiful child of perhaps eight years old was disporting herself upon the lawn, and made a lovely picture in that garden of roses. Shortly my attention was attracted by the voice of another child who had come up to the gate and called to my little friend in the garden. "Annie," she said, "we are going to have a picnic on Saturday, and a lot of us will be there, and we want you to come along. Will you?" "I will ask my mother," replied the other, and immediately ran around the house to make inquiry. In a little while she returned and reported:"Mother says she will think about it." "Oh," exclaimed the other in an annoyed voice, "don't leave it like that. Go and tease her until she says yes." "It isn't necessary to tease my mother," said little Annie; "if she thinks it is best for me I know she will let me go, and if she doesn't let me go, she probably has something nicer in her mind any way." Darling, trustful child, I thought in my heart, what a lesson you may teach to many of your elders in regard to trusting implicitly the loving heart of our Father above!

Prevailing prayer is not to be confounded with the fretful teasing of a restless heart, unhappy and dissatisfied, crying out rebelliously for changed circumstances that its own comfort may be increased. It is rather the trusting petition of a soul at perfect peace, resting in the very center of the will of God, asking in happy confidence for what the blessed Holy Spirit knows will bring added glory to God. It is thus as we learn to delight in the Lord for what He is in Himself, not merely because of what He gives to us, that we have the assurance that when we pray in faith, we shall receive the desires of our heart. That it would, in fact, be positively hurtful to our own souls to give us such desires, if not finding our delight in Christ and not abiding in Him, our next paper will attempt to make clear. H. A. I.

In Ephesians 2:18 Jew and Gentile are together before the Father in communion. The unity of the Spirit begins here, but it goes a good deal further.

The three great principles of the unity of the Spirit are – 1st, The new man. 2nd, Access by one Spirit to the Father. 3rd, Builded together for an habitation of God through the Spirit.

The unity of the Spirit is the power of the Spirit which keeps saints in the realization of what their relationship is to all other saints, and this secures, when fully carried out, the realization or manifestation of the one body on earth.

The unity of the Spirit is an abstract idea; and the difficulty comes in making it an absolute fact. The unity of the Spirit is when your mind and mine go on together with the mind of the Spirit. When we do not see together, the unity of the Spirit is not realized; but one would not say it is broken. If you and I are quarreling, we are not doing it in the unity of the Spirit.

But apart from all ecclesiastical questions or ideas, I am to go on with you; and if I am naughty you need to forbear me in love. Then the unity of the Spirit is kept on your part, whatever it is on mine. Two godly Baptists might be morally endeavoring to keep the unity of the Spirit, but they have also broken it by being strict Baptists. Taking the unity of the Spirit in its completeness, you cannot separate it from "the one body." The "bond of peace" is walking as Christ walked.

Unity is by the power of the Spirit down here when God's mind and ours are all in one. Abstractly, I understand the unity of the Spirit to be God's mind. Walking according to the Spirit can be done individually; but for the unity of the Spirit there must be walking with others.

The unity of the body cannot be touched, for the Holy Spirit unites to Christ all those who have been baptized by the Holy Spirit-that is, received Him-and they are members of the one body. It is the unity of the Spirit we have to keep-that is, to walk in that power of the Spirit which keeps us in unity on the earth, and that needs "endeavoring." J. N. D.

Calendar:March 16th to April 15th.

DAILY BIBLE READING:….. .Mar. 16th, Exodus 26; Mar. 31st, Lev. 1; Apr. 15th, Lev. 16th.

MEMORY WORK…………….. Review of John 16-17.

GOOD READING:-"A Divine Movement, and our path with God to-day," by F. W. Grant, paper covers, 20 cents.

We earnestly recommend, and urge, the reading of this book. It is most helpful and instructive. It should not only be given a reading, but should be studied along with the Word.

MONTHLY QUESTION:-What relation do the four principal offerings in Leviticus bear to the four Gospels?

Our Memory Work

This month completes our review work, and recitations will now be in order. We would like to have all the names sent in not later than April 30th. The reward is Mr. Ridout's valuable book of Lectures on the Epistle to the Hebrews. This book, we are sure, will be greatly enjoyed by all, and prove a means of spiritual profit.

Our Daily Bible Reading

Mark the following as the chief subjects which come before us:

The tabernacle and its furnishing are described in two sections (chaps. 25-31 and 35-40). Between these two accounts we get the history of the people's sin, of Moses" intercession, and the second giving of the law.

Leviticus opens with the offerings and the laws pertaining to them (chaps. 1-7). The consecration of the priests occupies chapters 8 and 9. Then the breach through the failure of Aaron's two sons (ch. 10). In the next five chapters we have instruction concerning what is clean and unclean; the marks of leprosy in a person, in a garment, in a house, are given in great detail. Chapter 16 presents the offerings by the high priest in their order on the great day of atonement.

A few hints as to different parts of the tabernacle may prove of interest.

The ark and mercy-seat, with the overshadowing cherubim between which Jehovah dwelt, are the symbol of the Divine throne. But just as in Revelation the Lamb is seen in the midst of the throne, giving character to all its activities whether of grace or judgment, so the ark and mercy-seat are typical of Christ in the perfectness of His humanity and divine glory as the Propitiatory, and as the One through whom the divine government is established in righteousness.
The incense altar figures Christ's person as the theme of our worship. The incense suggests various aspects of His character.

The lamp stand represents Christ as the light of the sanctuary, and the wicks of the lamps the instrumentalities used by the Holy Spirit (the oil) in giving forth the light.

The table of showbread presents Christ as the bread of life, enjoyed in communion.

The altar of burnt-offering is the person of Christ, who gives value to the sacrifice.

The laver and its foot is the way of practical cleansing, which is by the Spirit and the Word. It is the truth which cleanses and sanctifies. This again links very closely with our blessed Lord who is the truth.

When we consider the tabernacle structure, we find in it a beautiful combination of types presenting Christ Himself and His redeemed people as united to Him and to one another. The curtains, veil, and entrance-hanging, all speak of Christ personally. The boards set up and bound together are those who are Christ's, erected upon the foundation of redemption (silver sockets), and arrayed in His perfectness.

The court-curtains, pillars, copper sockets, and silver rods, suggest practical righteousness as displayed by God's people, established upon His holy Word, and setting this forth in connection with redemption.

What God's thoughts are concerning His Son, His people, their communion and separation, their privileges and responsibilities, all receive illustration in this great series of types.

A word as to the offerings in Leviticus.

The Burnt-offering presents Christ yielded up in absolute devotedness to the will of God, even unto death-of sweet savor, and for atonement.

The Meal-offering presents Christ in His sinless humanity, in which He suffered and died.

The Peace-offering speaks of reconciliation and the ground of communion:God, the priest, and the offerers, each having a portion on the basis of Christ's sacrifice.

The Sin-offering presents the judgment of God upon sin:Christ "made sin," and enduring judgment, as His cry of forsaken sorrow intimates.

The Trespass-offering shows the meeting of obligation, or answering for injury done. What our trespasses demand in the way of judgment and of recompense is more than met in the death of Him who took His people's place.

In considering the place and regulation pertaining to priesthood let us not forget that, as redeemed to God by the precious blood of Christ, we are all accounted priests. The privileges and responsibilities of this place belong to every believer.
Prayer-Praise-Power "Praying always.. .in the Spirit" (Eph. 6:18).

"Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ" (Eph. 5:18-20).

"Strengthened with power by His Spirit in the inner man" (Eph. 3:16, N. Tram.).

Prayer.-How much time do we devote to prayer? It is one of the chief activities of the Christian life. The twelve apostles, in speaking to the multitude of the disciples, put it first. "We will give ourselves continually to prayer, and to the ministry of the word" (Acts 6:4). We are familiar with Daniel's beautiful example of steadfastness in prayer. He watched "thereunto with all perseverance." But what a wonderful example our blessed Lord gives in this respect!

We should have our set times for prayer, and watch and resist all that would deprive us of such sacred seasons of intercourse with God our Father. We should have our subjects for prayer, and we should have our exercise about what to make the burden of our prayers. They should not be made up of our own rambling thoughts, nor should we fall into a careless formality in coming to God in prayer. To whom do we come? To our loving but ever holy Father. In whose name do we come? In the name of Him who is the Holy and True. In whose power are we to pray? That of the Holy Spirit. There should be the girding up of our minds as we think of engaging in this holy and blessed activity, for our praying always is to be "in the Spirit"-that is, watchful to keep ourselves in the practical enjoyment of the things of the Spirit, which gives discernment and power immediately to judge what is of the flesh whenever it asserts itself, so that we bring every thought into subjection to the obedience of Christ, and leave the Holy Spirit free to lead. Thus, heart and mind being under His influence, we present what is according to God's mind. In this respect, as in others, our access to the Father is by one Spirit (Eph. 2:18), and He also makes intercession for us (Rom. 8:26).

Praise.-How much does this characterize us day by day? In this connection notice again the place of the Holy Spirit-be filled with, speaking, singing, giving thanks. Don't forget the following verse-"Submitting yourselves one to another in the fear of God." All are links in the chain fastened to the staple which is to be securely embedded in our hearts-the filling of the Spirit. How this will crowd out what is not of Him:what joy may then fill us; what praise will be in the heart and on the lips! Notice-"giving thanks always for all things." power.-Do we know much of this?-not to accomplish great things as men speak of and think, or what the world will applaud, but "power according to the might of His glory," which strengthens for "endurance and long-suffering with joyfulness" (Col. 1:11, New Trans.). Enduring as good soldiers of Jesus Christ in the good fight of faith, earnestly contending for it as we take our stand with the gospel in the conflict waged around it in this evil age. Then longsuffering, as we experience the opposition, the evil, the unbelief, the perplexities which result from failures in God's people. There is only one all-sufficient power for all this-the Holy Spirit who is with us to the end and in us.

It is according to "the might of His (Christ's) glory," thus expressed in the place of absolute preeminence which He now fills. And He who fills this place is to dwell in our hearts by faith. Thus is the power of God realized for our pathway.

A Golden Text for the Month:….
"He that waiteth on his master shall be honored" (Prov. 27:18). This is to wait in the sense of guarding, or watching over the things entrusted by the master. This implies nearness and devotedness. In other words, it is communion with and love for the master, occupation with his interests, and obedience to his desire or command.

Who is our Master? "Ye also have a Master in heaven." "If any man serve Me, let him follow Me; and where I am, there shall also my servant be; if any man serve Me, him will my Father honor." "Ye serve the Lord Christ."

He that waiteth upon such a Master must deny himself, set aside his own will and fleshly desire, take up his cross daily, making Christ first always, in all things.

THE READER SHOULD ALWAYS TURN TO THE BIBLE AND READ THE PASSAGES REFERRED TO.

QUES. 8.-Please explain in Help and Food Isaiah 68:5-the last clause, "By his stripes we are healed," as I often hear faith-healers use it, and I would like to get light on it.

ANS.-This verse plainly says it was "for our transgressions" the Saviour was "wounded," and "bruised for our iniquities;" thus His "bruise" (margin) is our spiritual healing. There is not one word about bodily ailments in this verse, which speaks of atonement for sin.

"Griefs" and "sorrows"-earthly trials are the subjects of verse 4. "Touched with the feeling.- of our infirmities," our sympathizing Lord identified Himself with the afflicted, delivering them from their afflictions during His ministry of love here, as Matt. 8:16,17 tells us. But this was not atonement; it was the sympathy of love. Atonement was when "His own self bare our sins in his own body on the tree" (1 Pet. 2:24)-there, on the cross, it was Divine Righteousness that smote our Substitute.

The O. T. prophets address themselves to Israel primarily; and in this chapter we hear the confessions of the repentant and spared Remnant of Israel reviewing their past blindness and guilt, having seen no beauty in the self-humbled Messiah; misjudging Him and turning away from Him, whilst He was making atonement for their sins! Read this chapter as if you were one of this repentant Remnant, whose eyes shall be opened to their past history, and you will see fresh beauties in it.

Of course, we have part in it as well as Israel, for we were sinners and guilty too, and Israel's Saviour is our Saviour also.

A Series of Meditations on Prayer

FOURTH PAPER

HINDRANCES TO PRAYER-continued

In the second place let us note what is a decided hindrance to effectual prayer:

An Unforgiving Spirit

Our Lord's instruction on this important subject must not be relegated to a past dispensation. In Mark 11:23-26 He sets forth in no uncertain language the folly of expecting God to hear and answer prayer if wrath and bitterness are cherished in the heart.

The disciples had expressed their wonder at the drying up of the barren fig-tree. He uses the occasion to enforce a lesson of faith. He who does not doubt in his heart but believes that what he says shall come to pass, can remove mountains of difficulties, and He adds, "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them" (ver. 24). What a promise is this! What possibilities it suggests as to the life of faith and prayer!

But our Lord does not leave so great a pledge unqualified. Not everyone can so pray. There may be that which will hinder faith, and make prayer impotent. So He immediately tells them, "And when ye stand praying, forgive, if ye have ought against any:that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses." Elsewhere also, He taught them to pray, "Forgive us our debts, as we forgive every one that is indebted to us." Here, He emphasizes this aspect of forgiveness-one that is often forgotten.

It is sometimes said that this is law, while in Eph. 4:32 we have grace:''Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake (or, in Christ) hath forgiven you." But the two passages are in fullest agreement; they simply present two sides of the truth.

If born of God, I have been forgiven:therefore I should forgive. But, as a failing child, I daily need forgiveness myself, therefore it is incumbent on me to forgive my brother. If I cherish resentment and withhold forgiveness, I cannot pray with assurance. God has never promised to answer the prayer of one who has an unforgiving spirit.

This is undoubtedly the cause of many disappointments along this line. He who would receive from the God of all grace must keep his heart with all diligence-guarding it against malice and harshness when he has been offended or wronged in any way.

"For years," said a brother recently, "I prayed for the conversion of an erring son, but all the time he seemed to go from bad to worse. During those years I had a bitter feeling in my heart toward a brother who, I felt, had grievously wronged me. I insisted on reparation which he refused to make. Feeling my cause was just, I held this against him, and would not overlook it. At last I realized that this thing was hindering prayer. I judged it before God, and freely forgave. Oh the liberty as I then turned to God about my son! Soon I heard with joy of his conversion. Though far from home, he was brought under the power of the gospel and led to Christ." This brother felt that God had been waiting on him, ere answering the pleading of his heart. How many times have saints made similar confessions. An unforgiving spirit explains why thousands of petitions go apparently unheeded.

A third hindrance is suggested in James 4:3:

"Ye ask, and receive not, because ye ask amiss, that ye may consume it on your lusts."

Selfishness is in the way. God loves us too well to grant every request of our selfish hearts. Yet how often do we forget this. Perhaps we read in the previous verse, "Ye have not, because ye ask not," and immediately conclude that we may ask what we will, and that God is bound to give; but we have already seen that promises such as these are subject to conditions. If we delight ourselves in the Lord, He declares He will "give us the desires of our hearts" (Ps. 37:4). But it is plain that he who thus finds his delight in the Lord will not ask selfishly for the gratification of carnal desires. If God does answer such prayers it is in judgment as we shall see later or. Here the important thing to realize is that no promise is attached to the prayer of selfishness.

Suppose, for instance, I desired great wealth. Why not come to God and ask for a million dollars? If I did, would I receive it? Certainly not. God loves me too much to entrust me with any such fabulous sum unless the circumstances be most exceptional. But if I ask for His glory, a million is nothing to Him. George Muller asked and received over five millions in fifty years to feed and shelter thousands of orphan children. God honored his faith, and gave the means as required.

And in a lesser way, many of His servants can tell to His praise and glory how they have come to Him about financial and other needs in order to carry on the work committed to them, and He has answered most graciously, and demonstrated in marvelous ways that He is indeed the living God. But what He thus gives is a sacred trust to be administered for Him, not to be consumed on our own lusts.

Therefore when we pray for temporal things it is well that we search ourselves, examining our motives in the light of His word, that we be not found asking selfishly, but for His glory. And, be it remembered, it is in accordance with His will that we trust Him for food and raiment, and pray to Him to supply the necessaries of life. This is not the prayer of selfishness, but of childlike confidence. It was Christ Himself who said "Pray ye.. .Give us this day our daily bread." And we have the same privilege still, for, "In everything by prayer and supplication with thanksgiving" we are encouraged to "let our requests be made known unto God."

Fourthly, wrong family relationships hinder prayer. Read 1 Peter 3:1-7. Note the concluding verse of this section in which wives and husbands are being instructed as to their duties toward each other. "Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife as unto the weaker vessel, and as being heirs together of the grace of life that your prayers be not hindered." When wife and husband are one in heart, one in purpose, each occupying the place divinely assigned in the home, loving and honoring one another, with what boldness, what holy confidence, can they kneel together before God in prayer, counting on His unfailing grace for their households and every interest of their hearts.

But where it is otherwise, how difficult it is to pray. And if strife and discord rule, prayer together is an impossibility. Formal prayers may yet be uttered by the lips while kneeling at the family altar, but definite answers there will not be.

Surrounded by a growing-up family, it is well that parents carefully consider whether their own behavior towards one another, publicly and privately, is such as to help or hinder prayer. For what can be more important than that those who, under God, are responsible for their little ones, should ever live in an atmosphere of trustful prayer, counting on God for the salvation of their households, and so living before them that the impressionable hearts of the boys and girls will recognize the practical power of godliness.

One last hindrance I would notice. It is mentioned in James 1:6, 7:"Let him ask in faith nothing wavering. For he that wavereth is like a wave of the sea driven by the wind and tossed; for let not that man think that he shall receive anything of the Lord." Wavering is really unbelief, and unbelief is the very opposite to faith, and therefore a prime hindrance to prayer.

But wavering is generally a symptom of something deeper. He who wavers may well examine himself and see whether he has not a condemning heart, an unforgiving spirit, a selfish motive, or whether there is not some definite thing in his life whereby his prayer is hindered. It is absolutely impossible to offer the prayer of faith if any of these things are present. Faith and holiness are too intimately linked to be separated. God reveals His will to one who walks before Him, and thus he is enabled to "ask in faith, nothing wavering." Where there is no such assurance it is well to take the word of the prophet:"Let us search and try our ways, and turn again to the Lord." "Then shall we know if we follow on to know the Lord" (Hos. 6:3). And so we shall enter into His mind and understand His will, in order that we may pray in accordance with His word, and so without hindrance. H. A. I.

"The Christian was never meant to be a kind of Robinson Crusoe living on his own desert island." The above sentence which I recently read struck me as so true and highly significant as to be well worth repeating and enlarging upon. For, though "never meant to be," Christians are not infrequently found playing a Robinson Crusoe part as regards fellow-Christians, fellow-members of "the body of Christ." Attending nowhere in particular, either to church, chapel, or meeting of any kind, they describe themselves as "unattached," "unsectarian," or other such term.

But whatever the term used, there is no justification in Scripture for self-isolation. The believer in Christ is not a mere unit, having responsibilities only towards God, and no other link with other believers than that of a common Fatherhood, or mere spiritual sympathy. These ties do indeed exist between believers, and naturally draw together the children of God scattered abroad in this cold and hostile world; but there is a closer tie, a stronger bond that links one believer with every other on earth. For not only are all Christians members of the one redeemed family of God, but they are members of "the one body" of which Christ Himself is the head:"For by one Spirit are we all baptized into one body" (1 Cor. 12:13).

This being so, what excuse has any Christian for withdrawing himself from any formal attachment to his fellow-members in Christ? The thing I would press is that no Christian may say that he will walk alone, or, if not entirely alone, have his "man Friday" (to follow the figure of Defoe's tale), or several of them, as his own select-company.

This is all a mistake; for if a Christian voluntarily shuts himself off from the fellowship of his fellow-disciples he will suffer from it in his spirit, and instead of his soul being "as a watered garden," it is more likely to be as the "heath of the wilderness." It could not well be otherwise, for not one member of the body can say of any other, "I have no need of thee," as 1 Cor. 12 clearly shows.

If asked why he maintains a position of separation or aloofness from other believers, one "Robinson Crusoe Christian" will say that his brethren are so difficult to get along with that it is best for him to walk alone; another will answer that the professing church is in such utter ruin there is nothing left but to live apart from it; still another will tell you that he once did seek to walk in united testimony for the Lord with his brethren, but was badly treated by them; and others, to their shame, will confess that they prefer quiet to conflict, peace to war, and so choose to stand alone. They like not the toil and exercises inseparable from a collective "striving together for the truth of the gospel," or, standing shoulder to shoulder, "contending earnestly for the faith once for all delivered to the saints." They leave to others the burdens and cares connected with the maintenance of a collective testimony for God and His Christ in the world.

We may learn a lesson here by what happened to the inhabitants of Laish, who dwelt "careless (care free)… quiet and secure; and there was no magistrate in the land that might put them to shame in any thing… and had no business with any man" (Judges 18:7). They had taken themselves away from their fellows, preferring the quiet seclusion of their valley to the trials connected with the body politic of the nation; they were not amenable to the discipline of the government, and no magistrate was there to shame or call them to account for their misdeeds. They thought to dwell unmolested and secure in their insular Utopia. But this very desire to shirk all responsibility was their undoing; for when the fierce Danites fell upon them, they fell an easy prey to their invaders. Complete extermination was the result, and the world, we may well believe, was none the worse for their disappearance.

So it often happens that Christians in isolation from their brethren become easy victims of the enemy. They frequently fall into error, are given to riding hobbies, or in other ways pay the penalty of disobedience to the Word of God, "Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another:and so much the more, as ye see the day approaching" (Heb. 10:25). How little of that quiet ease and joy in the Lord do such souls really come to enjoy, let those who were once there and are now by grace recovered testify.

A few plead that they can be more useful in God's work if unattached; that they have access to many places where they could not otherwise preach or teach if they were identified with any particular church or gathering. But putting service before obedience to the Lord and His word is a great mistake, as the "judgment seat of Christ" will reveal. God's servant cannot free himself from the responsibilities connected with "the house of God… the pillar and ground of the truth" (1 Tim. 3:15). And since this is the office or character of the house, "the church of the living God," how can any servant of Christ ignore its claims and remain guiltless?

There are very practical reasons, too, why the Christian should avoid isolating himself from his fellow-believers. This is forcefully stated in the following words of another:"Fellowship is essential to the development of the Christian life. There is an element in the collective experience of the Church which cannot be attained by the individual experience in isolation… The highest graces and virtues of the Christian life cannot be grown in solitude. Anchoritism has always proved a deadly failure, and Monasticism has invariably carried within itself the seeds of decay.. .No man can exercise his fullest capacity for service except in co-operation with others. Two units always count for more than two when they are united in common work:so we read, "How should one chase a thousand, and two put ten thousand to flight' (Deut. 32:30)." Thus arguing from the mere standpoint of utility, the Christian should seek to walk and labor in fellowship with his brethren.

Then, too, as to worship-the highest employment in which the Christian can be engaged-the detached, independent believer is largely deprived. For that which is distinctively Christian worship, peculiar to the dispensation in which we live, can only be rendered in assembly or in company with others. There is of course a worship which can always be offered to God by the individual:Abel, Noah, Abraham and others rendered such worship. But the full Christian-worship may be exercised only in the assembly of saints, and by separation from my fellow-Christians I am robbing myself of this peculiar joy and privilege, where Christ, "in the midst of the assembly," as the leader of our worship sings praises unto God (Heb. 2:12).

There is also a ministry, as exercised in the assembly according to 1 Cor. 14, to which the independent Christian must remain a stranger-a ministry rendered through the various gifts for the up-building of the body.

There are many and good reasons, therefore, why the Christian should not remain separate from his brethren; he needs them as they also need him. Christ followed the two to Emmaus, not to "abide" with them, but to recover them and turn them back to the company of their brethren from whom they had separated. There He appeared to them all as they were assembled together in the upper room, and gave them His parting instructions; and He led the little flock out as far as to Bethany, where, lifting up His hands in blessing, He was parted from them and carried up to heaven. What would the two have missed had they not returned to the company of the disciples! See Lk. 24. C. Knapp

(Luke 2:11.)

The angels stirred nocturnal plains
With heaven's glad announcing strains-
They heralded the Saviour's birth,
The Son of God come down to earth.
Our race was lost, and He would save,
And so in love Himself He gave.
Ye saints, His matchless worth proclaim,
And through the earth broadcast His name.

The shepherds' hearts were charged with fear
As that immortal choir drew near,
Those fiery cohorts of the throne
Sped forth to make the tidings known,
That Christ to earth a Saviour came,
Poor guilty sinners to reclaim!
The stillness of that night-robed hour
Gave to their message solemn power.

Ye saints, do like the angel host-
Make CHRIST your message and your boast;
Tell out His love, make known His grace,
Proclaim Him to our fallen race.
The Father too was heard to cry
His honors from the open sky;
And shall our tongues His praise withhold?
O shame on us if love be cold!

O saints of God, awake, awake!
Christ soon shall come His church to take.
The angels said on that famed day,
When from His own He soared away,
That in like manner He'd return.
Bright hope, that makes the bosom burn!
O glorious day! O blissful hour,
When by our Lord's translating power,
We'll reach our Father's Home!

C. C, Crowston