(Continued from page 233.)

FAMILY RELIGION

Among the sons of Noah, religion was connected with Shem rather than with his brothers, and from him came the separated people.

In the progress of a few generations, however, this religious family became corrupt; for in less than three hundred years (and we know not how much earlier), we find them serving other gods (Josh. 24:2). This is a common history even to this day. Families, as well as churches, are seen in a sadly degenerate and corrupt condition, though once they were known for, their zeal and service.

The Spirit of God, however, in the sovereignty of grace, visits a son of Terah, of the 8th generation from Shem. The call of the God of glory came to Abram and separated him from those corruptions, and from country and kindred and his father's house, to fashion him as a new piece of workmanship for the Lord (Acts 7:2).

Abram, it appears, made this call known to his family, and, as is often seen to this day among ourselves, this communication has a certain influence among them. Family religion springs from this. The power of the gospel is known at first by one member, and from thence it spreads. And the Lord would have it so. It is a bad symptom, as we may see presently, where this does not take place.

So here. Terah, the father, gets ready. Nahor, one of his sons, we may presume, from the whole narrative, was not much under this influence; for he, his wife and children, all abide where they were. But Abram and his wife, and Lot (the son of Terah's deceased son Haran) set out on the divinely appointed journey. Terah, the father, apparently takes the lead (chap. 11:31).

But ere I go farther with this narrative I would ask, Was all this entirely right on Abram's part? The call had been to him. On him the energy of the Spirit had come. Within the range of that energy or influence the family, it is true, may be brought; but still, did it not belong to Abram to fill that place which Divine energy had manifestly assigned him? Was there not some conferring with flesh and blood on Abram's part ere Terah was allowed to take the lead in this great movement under the Spirit of God? I rather judge that there was, and that this has to account for the delay at Haran, and for the death of Terah there, and for the putting forth of a second energy from the Lord in calling Abram from Haran (chaps. 11:31-12:1).

This is all admonitory to us. Family religion is beautiful; but family order or human claims are not to assume the rights of the Spirit. Beautiful to see Cornelius, or any other in like circumstances, bringing his friends and kindred within that influence which was visiting his house; but if flesh and blood, or human relationship, disturb the sovereign progress of the Spirit, we may expect a halt at Haran, at the half-way house, and the need of a second call-in some sense a second-to set the soul in the path of God afresh.

We may mark and distinguish these things for profit and admonition. However, under this renewed energy of the Spirit Abram renews his journey, and Sarah his wife, and Lot his orphan nephew, accompany him. It is a scene of family religion still. And in Lot we see one who was within the general or family influence. We read of no distinct call on him, or of any sacrifice from him. Not that he represents a mere professor, or one who attaches himself to the people of God, for some selfish end. No; he was "a righteous man," and had a living soul that could be, and was, vexed with the wickedness of the wicked (2 Pet. 2:8). But his entrance into the household of faith expresses no energy. It was effected in a family way, as I have been observing-as a thousand cases in our own day. And good such things are. Happy when Sarah the wife, or Terah the father, or Lot the nephew, of these latter days will go along with our Abrams. This would not be, we know, without the drawing and teaching of the Father. And Lot was as surely an elect of God as Abram. But the energy of the call of God is not manifested in him as in Abram-distinctions which we cannot fail to mark continually. It was a personal thing characteristically with Abram; it was a family thing characteristically with Lot. And according to all this, in the very first scene in which Lot was called to act in a personal or independent way, we see his weakness.

Abram gives him the choice of the land. And he makes a choice. Now it is not merely in his choosing the goodliest that our hearts condemn him, but in his making a choice at all. In every respect Abram had title to have the first choice, as we speak. He was the elder both in years and relationship. He was principal in all that action which had drawn them to this distant land, and Lot was but, as it were, attached to him. Noble it was in Abram, and generous, in surrendering his right to his younger. But Lot was insensible to all this, and he undertakes to make the choice, and then (naturally in the course of such a beginning) he chooses on an entirely worldly principle. He takes the well-watered plain for his flocks and his herds, although that took him near the defiled city (chap. 13).

This first trial of Lot is thus a painful witness against him. It argues the weakness in which faith or the kingdom of God had been held in his soul. Abram's way was very different, for the voice of the God of glory had been powerfully heard by him, detaching him from that world to which Lot was still adhering. And all this has language in our ears to which we are to take heed.

It is soon discovered what a disappointing world Lot was choosing. The well-watered plain soon becomes a field of battle; and had it not been for Abram, or Abram's God, Lot would have lost his liberty there, and all his possessions.

But it is still more sad that this first disappointment does not free his heart from its unholy attachment. He takes up with Sodom a second time, till he is forced to remove by the hand of God Himself. When the watered plain became a field of slaughter and Lot still refused to learn its character and to leave it, he must learn it by its becoming burning heaps in the day of the Lord.

Melancholy catastrophe! Shameful end of an earthly-minded believer! What a voice for us all this has! Here was a saving "so as by fire"-a running out of a house in flames, an inglorious departure from the world! We may lay the admonition to heart, and watch against the first look toward the watered plains of Sodom.

In the whole of this we indeed get great lessons, whether of comfort or of warning. It tells us that family religion is a beautiful thing, and that true godliness may begin in that way as in Abram's house. But it admonishes each one of us to take good care to cultivate godliness in a very personal way, lest our religion have the weakness of a mere general or family influence, and in a little season leave us stranded by the way.

Under Abram, family religion, as I was observing, did spread, but not under Lot; for his wife continued with the mind of Sodom in her, and is made a beacon-light to warn passengers on their way to this hour. His two daughters defile themselves and become the parents of two such corrupt seeds as are under special prohibition as to any place in God's house (Deut. 23:3), and his sons-in-law, when he spoke to them of judgment, profanely thought that he was a trifler or a fool.

Here surely is serious matter for our souls to consider. If our religion or profession of Christ have but sprung up under the influence of a family atmosphere, we have warning here to watch, and cultivate personal godliness, in holy fear of the weakness of such a plant.

But again, if our profession of Christ has not, as with Abram, spread an influence in the family, we have great reason to be humbled, and to fear that it is because, like Lot, we have not in our own person the faith in its separating and victorious power.

Lessons of serious and holy importance on the subject of family religion are in that way read to us by this little history. It tells us that we ought to be the means of spreading the knowledge of God; and if we lack in this there is reason to suspect the moral condition of our soul. The unerring Spirit says, "Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another;" and, as to the family's upbringing it says, "Fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord." Family religion is thus honored by the Lord, but the thorough and the personal power of it is also assisted. The fathers to the children are to make known the truth (Isa. 38:19), though each one must be born again or he cannot see the kingdom of God.

Beautiful to see the "unfeigned faith" dwelling in one generation after another of the same family, as in the grandmother Lois, the mother Eunice, and the child Timothy; but it is beautiful also to read in the third of those family generations the tears and the affections which give the full persuasion that their religion is not a mere imitative or educational one-the mere catching of a family influence, but the precious inwrought power of a kingdom which God Himself has set up in the soul.

"What we have heard and known, and our fathers have told us, we will not hide from their children, showing to the generation to come the praises of the Lord, and his strength, and his wonderful works that He hath done" (Psa. 78:3,4). J. G. B.

(Continued from page 296.)

we come next to the future of the Bride-"That He might present it to Himself a glorious Church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish." The time for this has not yet come. The first great object for which our Lord loved the Church and gave Himself for it, has been effected in each believer-sanctified and cleansed, born of God and made meet for Him and His Son. This we may connect with the espousal of the chaste virgin to Christ (2 Cor. 11:2). It would also answer to the first gift of the servant of Abraham to Rebekah (Gen. 24:22), "A golden earring and two bracelets of gold." The former was probably a face-ring, the adornment suggested by Abimelech when he gave Rebekah a dowry, and rebuked her disloyalty to her husband-"Behold, he is to thee a covering to the eyes, unto all that are with thee and to all other" (Gen. 20:16). Both were suggestions of espousal:the first anticipative; and the second belated, we might say.

The Church is thus an espoused virgin, endowed with the pledge of eternal union with her Lord, whom having not seen she loves. By this act, the gift of the Holy Ghost, she is the Lord's for time as well as eternity. We will look later at what this means for the present time, and go on to speak a little of the future.

"The Holy Ghost is leading
Home to the Lamb His bride."

It was God who presented Eve, the first bride, to her wondering husband. Here, in glory, the Lord presents the Church to Himself. Thus His Godhead-glory shines out in the act. We need say but little as to the time of this presentation. It is at, or immediately after, the rapture of the Church and the succeeding parts of that blessed event. The dead in Christ raised in their glorified bodies, the living changed in a moment into the same blessed likeness-and all, not one left behind,-not even you and me, beloved, feeble, failing child of God-"caught up together"-instant and happy recognition of each other -"to meet the Lord in the air," as Isaac met his bride in the field.

"Who is this that comes to meet me
On the desert way,
Like the Morning Star foretelling
God's unclouded day?

He it is who came to win me
On the cross of shame;
In the glory well I know Him
Evermore the same.

He and I together entering
Those bright courts above,
He and I together sharing
All the Father's love.
He and I in that bright glory,

One deep joy shall share;
Mine, to be forever with Him,
His, that I am there."

"And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings saying, Alleluia, for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to Him:for the marriage of the Lamb is come, and His wife hath made herself ready" (Rev. 19:6, 7).

Here is the culmination of all His desires for His own- "the Church glorious," vδoξov; the emphasis is upon the predicate, which might be rendered "engloried," "en-swathed in glory." "The King's daughter is all glorious within" (Ps.45:13).

"Without spot"-how could there be a spot on one cleansed by divine power, made so by His precious blood, and the new birth. "Thou art all fair, my love," He can then say of her, without even the presence of the flesh. Oh, what a day will that be! At last to answer perfectly to His grace and love, to His purpose for us. "We shall be like Him, for we shall see Him as He is."

"Or wrinkle," the mark of care and of age. Here wrinkles are honorable if the life has been well spent. But at best they speak of failing strength, of the fading of the flower of spring. In that bright scene, when the Bride will be presented to her Lord and Spouse, all marks of the weary way will have been removed. Youth is the time of marriage, and He the heavenly Bridegroom, will "have the dew of His youth;" and she, the Bride of His heart, will gaze into His face with pure unsullied brow, without a sign of age. And after the thousand years of glory (Rev. 21:l, etc.), she will still be the Bride in all the freshness and beauty which He has wrought for and in her.

How great is His love for His Church! No words can describe it. He Himself is the measure of that love. "He that loveth His wife, loveth Himself." Blessed Saviour and Lord! We bow at Thy feet even now; what will it be to behold Thee as Thou art!

Let these holy truths, these blessed hopes, speak to the heart of the Bride even now. Let the Spirit's voice be heard, and let it mingle with ours-"The Spirit and the Bride say, Come." We have no reproaches to heap upon our fellow-saints, no accusations, but we would fain let the unutterable love of our Lord penetrate our inmost souls, and bow us, in melting contrition, to deeper devotion than we have ever known; in the desire that we, the Church, may answer to His own affection, may instinctively separate ourselves from "the obscene tumult" all about us, and learn in the joy of His love to be "subject to Him in all things." Will anything less answer? What is His due? Let the Holy Spirit bring the answer from each willing heart.
S. R.

As the lily of the valley,
White and pure and sweet;
As the lowly violet trodden
Under wandering feet;
As the rose amidst the briars
Fresh and fair is found,
Heedless of the tangled thicket
And the thorns around-
As the sunflower ever turning
To the mighty sun,
With faithfulness of fealty
Following only One-
So make me, Lord, to Thee.

"Yet have I anointed my King upon my holy hill of Zion" (Ps.2:6).

"The earth shall be full of the knowledge of the Lord, as the waters cover the sea" (Isa. 11:9).

Oh, soon may Jehovah's Anointed deliver
A groaning creation, His purchased domain,
Redeem from its travail and bondage for ever,
In glory appear and in righteousness reign!

Of the scepter that no man is worthy to wield,
The Lamb who redeemed by His blood shall take hold,
And the purpose of God, to faith only revealed,
In the bliss of His reign shall its glories unfold.

Every fetter He'll break, every foe He'll subdue,
When He comes in the cloud in His glorious might;
Reap the harvest of earth, purge the false from the true,
And the darkness of ages supplant with the Light!

Every kindred and tongue, every people and nation,
Shall bow to Jehovah's all-glorious King;
In the light of His presence all ransomed creation
Shall bask in the blessings Immanuel shall bring.

All on earth shall be freed from galling oppression;
The wars and the carnage of ages shall cease;
The nations delivered from strife and aggression
Shall in amity dwell, in the bonds of His peace.

No more shall the world be a scene of dissension,
Of evil prevailing, of vice without shame,
Where foes of the gospel, with boastful pretension,
Deceived and deceiving, are hailed with acclaim;

But the offerings of praise and songs of rejoicing
From a reconciled world shall as incense ascend;
And nature's own anthem, unceasingly voicing
Its tribute to God, shall in harmony blend.

From shore unto shore, from ocean to ocean,
Afar to the uttermost isles of the sea,
Shall wake and re-echo the strains of devotion,
The praise of the ransomed, the song of the free:

The song of the Lamb, of the Son's incarnation,
That tells of the infinite ransom He gave,
When He stooped to the depths to redeem His creation,
The crown of His joy lost sinners to save!

The bondage of ages at last shall be broken;
The earth shall enrobe in her festal array,
And basket and store over-flowing betoken
That the curse for man's sin is taken away.

O earth! thou awaitest a destiny glorious
When the Lord of All cometh and claimeth His own;
When o'er all that opposeth He reigneth victorious,
And sickness and death shall be almost unknown.

O Salem! full bitter thy cup through the years
That have passed since that solemn and sorrowful scene
When the suffering Messiah was greeted with jeers
As He hung on the cross, the despised Nazarene.

But the days of weeping and "Lo Ammi" shall cease,
For a cup of full joy "this same Jesus" shall bring.
Thou shalt yet be the glorious City of Peace,
Of the Temple of God, of the Throne of the King!

And the Bride crowned with light, enrobed in perfection
With His grace and His glory, in blissful accord,
(Past the years of weeping with Christ in rejection)
Shall share in His glories, and reign with her Lord.

W. I . G.

While traversing the wilderness the Israelites often grew weary and murmured at the discipline of the way. It was a necessary discipline, because of their unbelief and hardness of heart, as Moses said in rehearsing their wilderness history, "The Lord thy God led thee these forty years in the wilderness, to humble thee and to prove thee-to know what was in thy heart" (Deut. 8:2). They had to learn by experience what they would not learn in any other way-that it is a sad and a bitter thing to distrust and rebel against a God of love and grace.

On the occasion referred to in our title, they had been repining under the stress of the journey; they "spake against God, and against Moses," and the Lord sent fiery serpents among the people, and they "bit the people, and much people of Israel died" (Num. 21:5, 6).

The presence of these venomous reptiles, and the effect of their deadly work, spread consternation in the camp, and led the people to cry out to Moses, "We have sinned… against the Lord and against thee. Pray to the Lord that He take away the serpents from us,"

But God's ways are not like man's ways. He does in-indeed undertake for His unhappy and afflicted people, but not in the way which they had thought. That is one thing which manifests the Bible as being an inspired book. No other book in the world speaks like it. It is utterly surprising to see how the thoughts revealed in it are different from what man's thoughts are, or would be under the same conditions. And so here:man's way would have been-as Israel's was-"Take away the serpents from us." Now that is just what men are busy at all the time. The serpents are here in the world, afflicting its inhabitants. What mean those columns in the daily newspapers, the world over, with an ever-increasing list of crime, not only in its volume but in its revolting character. What does it all signify? Are there not many agencies at work to destroy these hideous serpents, these destructive things everywhere cropping up to distress society? Are not education, and religion, and Societies, and laws, all combining to drive out these "serpents" of evil, to make the world a "decent place to live in"? Yet, spite of it all, the evil increases, till the Police and other authorities are appalled at what confronts them; and ministers of religion who believe that their business is to improve the world, to reform mankind, are conscious of their helplessness (unless their eyes are utterly blinded), while the waves of crime sweep by one after another.

What is the lesson of it all? Is man growing worse, and giving the lie to the fond hope of the "survival of the fittest"? Certainly, moral conditions are getting worse, and men and women are living at a pace they never lived before. What a mad rush, as we think of eternity before every soul of man! Yet many turn from the thought, and seek to forget it, losing themselves in the whirlpool of this world's vain pleasures, schemes, and delusions. Reader, are you in any measure ensnared by them?

Well, of one thing we may be certain-God does not intend to make another paradise in this world. It is too darkly stained with sin; and if men are all too willing to forget, God cannot; for as we read, "God requireth that which is past." That which man would like to forget God insists shall be faced. While well-intentioned men and women are praying, so to speak, "Take away the serpents from us," God says, "No; the serpents must remain, since you have induced the conditions which made them inevitable. You cannot get rid of the evil in that way. If God comes to deliver the world from the bondage of corruption (as He surely will in His time and way), it can only be by first manifesting the sin which has brought in the corruption.

Do you know, dear reader, that the vile and awful things at which you shudder are pent up in your own heart, ready to break out if provoked? Nay, what has produced that which you yourself have discovered there? It is but a fragment of all that is there. All that takes place around you is the outcome of what was sown in man's heart, when at the serpent's suggestion man dared to rebel against his Maker.

It is not by chance that the Lord Jesus in that memorable night when one of Israel's religious guides sought an interview with Him, referred him to the incident of our title. He said, "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in Him should not perish, but have eternal life" (John 3:14,15).

The Lord thus shows us God's way of getting rid of the ugly things which moralists and others would like to see banished from the world. When the people said, "Take away the serpents from us," God said in effect, "No, you must have these things present with you. They are the fruit of the seed you have sown, and 'Whatsoever a man soweth, that shall he also reap.' " The seeds of crime and all manner of evil were sown, and are continually sown, by revolt against God. When in perfect goodness and love God sent His Son into the world, He was hated, cast out and crucified! The world has never repented of its choice when its representatives demanded Barabbas, and the crucifixion of Jesus (Matt. 27:21, 22). "We will not have this man to reign over us," they said. Then God says, "If you will not have my beloved Son, you must have the serpents. You cannot have a paradise and shut Me out of it." But, notice, men are trying to make just such a paradise-a world with nice people, with crime, disease, death, etc., abolished, but they do not want God nor His beloved Son. He might be accepted if recognized to be but a man, but not as a Saviour dying for us upon the cross. Therefore the serpents stay.

How did God effect His people's deliverance from the curse of the serpents? He commanded Moses to make the similitude of a serpent; to nail it to a pole and raise it in the sight of the people for every stricken one to gaze at. Thus they could see what it was which affected them so terribly. And the Lord has taken this old lesson from the wilderness history of His earthly people to impress it afresh upon the tablets of our hearts for all time-yes, for all eternity, for it will never be effaced from the memory of the redeemed how God has put away our sin. "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up." Mark well those words, "Even so must the Son of Man be lifted up." He who did no sin, who knew no sin, must yet be "made sin for us, that we might be made the righteousness of God in Him."

It is at the cross, and nowhere else, that we learn fully what sin is, and how God, by its judgment on our Substitute has put it away for us. For there "He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him, and with His stripes we are healed." Yes, by His stripes, and in no other way.

"O Love divine, thou vast abyss,
Our sins are swallowed up in Thee!
Covered is our unrighteousness,
From condemnation we are free.
While by Thy blood absolved we are
From sin and guilt, and every fear."

For every one who has come to and received that Saviour, the right is given to enter the kingdom of God. God has put in our hearts the anticipation of that day when ve shall "dwell in the house of the Lord for ever."

"And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, nor maketh a life, but those only who are written in the Lamb's book of life" (Rev. 21:27). Wm. Huss

We love to trace the foot-prints of Jesus here below, [woe;
'Tis there we find perfection's path through this dark scene of
His is the bright unswerving way in which our feet should go:
Lord, give us strength to follow Thee
That we may all Thy glory see.

We always find Him in the path where God's own presence shone, ‘
Whether speaking to the multitude, or on the mount alone;
He came and told the Father's love in heaven's sweetest tone:
Oh, let us listen to His voice
That ever makes His own rejoice.

We see Him as He wends His way from Bethlehem's lowly [manger
To toil in dark and needy fields, a weary homeless stranger,
To lead His humble followers from paths of sin and danger:
Oh, may we to His Word take heed,
And in His blessed steps proceed.

We see Him in the wilderness, with Satan at His side,
Seeking to lure the Holy One and turn His feet aside;
He will not listen to his voice, nor hear the word of pride;
He came to do the Father's will,
And all His purposes fulfil.

We see Him by Samaria's well that Jacob dug of old,
Conversing with the sinner vile whose heart He must unfold;
To a poor wretched creature what wondrous truths He told!
Convinced, she fled the news to tell
That Messiah sat on Jacob's well.

We see Him at the lonely grave where His friend Lazarus sleeps,
His heart is touched with sympathy-the Man of Sorrow weeps.
The dead is called to leave the tomb, and into life he leaps.
Oh, charming voice! so full of cheer,

It soothes away the mourner's tear.
We see Him cleansing lepers, causing the blind to see;
We see Him quell a raging storm, and hush an angry sea;
And behold Him feeding thousands, with bread abundant, free;
His mighty power and love combine
To make His grace with splendor shine.

Thus might we trace His holy path across Time's checkered [waste;
His are the only perfect feet earth's highway ever graced.
With great delight the Father's eye His sinless pathway traced,
The unique, spotless Man is He,
From every taint and blemish free.

But whither doth His journey lead? Where does it end, and [why?
Ah me! the story who can tell of Him who left the sky,
And came into a world like this for sinful man to die?
Dark Calvary tells the awful tale
Of Eden's blight, and sin's entail.

C. C. Crowston

(2 Cor. 5:21.)

"Made sin!" and who?-the One who knew no sin;
Who, ere time was, did in God's bosom dwell,
Yet thought not Deity a prize to win-
Whose peerless glory man can never tell:
The Lord by whom were all the ages made,
The ever-living, ever-blest I AM-
Adored before earth's foundations were laid,
The Lord of Glory, God's beloved Son!

"Made sin!"-that which God must e'er abhor,
Which left a curse on all of Adam's train-
Breeder of strife and cause of bloody wars,
Of earth's fierce tumults, pestilence and pain,
The worm whose gnawings cause all life to fade,
Leaving behind a death-bestrewed path:
The Sinless One a sacrifice was made,
And bore the fury of God's holy wrath!

"Made sin!"-for whom? For us!-Deep mystery!
Who all in trespasses and sins were dead,
Hopelessly bad, corrupt beyond degree,
By all unclean and evil passions led.
Yes, such were we when God's Son sin was made;
Bearing the curse, a ruined world to bless;
And we became(our ransom fully paid)
Not only made clean, but God's righteousness!

Oh, give us men consumed with holy zeal,
With souls on fire, with heart and tongue aflame-
Men set apart, who bear the Spirit's seal,
To tell abroad the glories of Christ's name!
Let them with joy this worthy Name confess;
Hard hearts shall break and streams of life shall flow;
Millions shall live that worthy Name to bless,
That else would perish in the overthrow.

M. S. Gallager

(Continued from page 227.)

We will seek to gather up a few further practical thoughts regarding the Church viewed as the Temple or House of God. As has already been intimated, there are two aspects of the dwelling of God, the Godward and the manward sides. There are two words used in the Gospels for the Temple; the one, vαός, signified the holy abode of God, the sanctuary; the other, ερόv, included the courts and parts connected with the administration and order belonging to the government of the people in their divine relationships.

In Christianity there is no veil separating between the holy places, and we have boldness to enter into the holiest, by the blood of Jesus; so that there is in that sense no distinction between the Godward and manward aspects of the House of God. Naturally, however, we connect worship with the thought of the Temple, and ministry and government with the House-its manward aspect. We wish to speak of both worship and service in what follows.

We have been speaking of the assembly as God's abode, and of the principles governing reception and fellowship in the assembly. The question might be asked, What would be the proper course for Christians who .desire to follow the mind of God, but who are living where no assembly has been formed according to scripture principles? The answer is very simple:Let them act in the fear of God, and assume their responsibilities and privileges. These would involve separation from what was contrary to the Word. Great care would be needed to act in love and humility – but in all faithfulness and loyalty to Christ. If they could secure the counsel of some one instructed in the truth, they would avail themselves of it. But they need no authority to establish a testimony to God's order beyond what He has given in His Word.

It might be wise, if a little company had separated from their former relationships, for them to come together for prayer, as in Ezra's day (chap. 8:21-23). Such a prayer meeting might go on for quite a period of time, until it was manifest that the saints were clear as to the step they were taking, and were dependent upon the Lord alone.

But the time comes when they can no longer with a good conscience hold back. Then let them spread the table, and in all simplicity begin the full testimony to the Lord's name. "Where two or three are gathered together unto my name, there am I in the midst of them." Surely no other properly gathered assembly of saints could refuse such a company their fellowship, in the unity of the Spirit.

We need hardly add that such a gathering, whether recently formed or of longer establishment, must be marked by loyalty to the Word of God, especially as to the great fundamentals of the faith-the Person of Christ, His atoning work, the inspired perfection of Scripture, and kindred truths. "What think ye of Christ?" must ever be the test. Coupled with this, there must be a blameless, sober walk. There is nothing so dishonoring to a testimony, as a loose, careless walk in ourselves, or the allowance of it in those with whom we associate. This third feature of fellowship is most important. A person or a gathering may be sound as to the Person of our Lord and other fundamental truths, their walk may be above reproach; but if they are indifferent as to fellowship either with individuals or gatherings where doctrinal or moral evil is allowed, they are themselves denied by such links, "A little leaven leaveneth the whole lump."

It is this third principle of association which is so often ignored in these days. The plea is made for greater breadth, and for reception of "dear Christians" whose associations are unholy. If we would but remember that loyalty to our Lord is of far greater value in His sight than friendship even with Christians, we would not make this error. "To obey is better than sacrifice."

Very recently there has been a great stirring among God's people in various denominations, with some talk of establishing a religious movement for the purpose of a more scriptural order. We most earnestly and affectionately urge that they do not come short of the principles of which we have spoken. There can be but one full scriptural fellowship, and that is large enough to include all who desire to "follow after righteousness, faith, love, peace, with them that call on the Lord out of a pure heart." The Lord grant that in these closing days of the Church's history, such a testimony may be recognized and accepted by a large number of saints. "Is anything too hard for the Lord?"

But we proceed. The gathering has been established; but this is only the beginning of constant exercise and vigilance. This is not our rest, and the gathering is not heaven. If a patriot once wrote, "Eternal vigilance is the price of liberty," it is more so in the things of God. A lofty assumption of superior knowledge, and of a correct ecclesiastical position over other Christians, is both repulsive and injurious to the soul of those who make it. Such pride goes before destruction, and the divisions among those who know much truth is, in many cases, God's rebuke upon such loftiness. May He give us instead true humility and contrition.

No; Christians gathered to the Lord's name are specially exposed to the assaults of the enemy, as to doctrine, walk, and association. It becomes them to walk humbly and softly, and to bestir themselves to all diligence of study and of service. How humiliating it is to hear Christians of small knowledge and poor attainment speak disparagingly of gifted and devoted men who "follow not with us."

There are some essentials in seeking to maintain a true testimony. The first is a genuine piety. Are we men and women of prayer, who walk with God, are separate from the world? Are we diligent students of the Word? Many persons, who are not scripturally gathered, put to shame the neglect of those who have been sharers in the marvelous ministry God has given, but who themselves are not walking in the paths of diligent and prayerful reading and study in which their teachers walked.

It is a moral basis of this kind-a true heart-occupation with Christ, and consequent separation from the world- which forms the only real and true testimony. Blatant bigotry may assert its views, and denounce all who do not accept them; but oh, brethren, the only testimony which God can own is one that flows from lowly-hearted communion with Himself. Nothing, nothing, can take the place of this. The lack of it is sufficient explanation of the weakness, or lack of true, delivering power, of discord and division which to our shame are proclaimed in the very streets of Gath. Let us retire into our closets, and pour out our souls in confession and prayer till the Lord have mercy upon us.

Next, we speak of the godly care of others. This necessarily follows. It was Cain who asked, "Am I my brother's keeper?" Yes, we are, and grace measures the responsibility for the exercise of that love by the supreme example:"We ought to lay down our lives for the brethren." Space will not permit more than a brief mention of some of the salient features of this brotherly care.
In the first place, if I love my brethren, I will pray for them. We may, in fleshly energy, talk about our brother and criticize him, but the Spirit will lead us to pray for him. We are not now speaking of special pastoral care, but of the ordinary attitude of each brother or sister toward all the rest; and would earnestly press the importance, the necessity of intercession for others, if we are to keep the unity of the Spirit. You may not be a pastor, may have no special gift, but you can pray. We read of Elijah that he "prayed earnestly," and that "he prayed again." Let us imitate his faith, and follow His example who could say, "I have prayed for thee."

It is greatly to be feared that in these days of restless activity and of "new methods," the people of God are neglecting and forgetting the privilege and the necessity for intercession. May the Lord work a revival in our hearts individually and unitedly in this regard.

At the risk of repetition, we emphasize the necessity for personal and corporate holiness in the house of God. "Holiness becometh thy house, O Lord, forever." "Be ye holy, for 7 am holy." "Perfecting holiness in the fear of God." How many scriptures emphasize this necessity. It means exercise and prayer and feeding upon Christ in His Word. It will lead us to be jealous for the spiritual welfare of our brethren; above all for the honor of our Lord. Let us not take for granted that there is no special call for exercise here. We need not be surprised, if carelessness in thought, word and deed mark us, that the fence will be broken down that separates us from the world-and when that is the case, of what value is an ecclesiastical position?

In various places in the Epistles we are reminded of the homely virtue of hospitality. "Use hospitality one toward another without grudging." "Given to hospitality." It is one of the instincts of the new life. "If ye have judged me to be faithful to the Lord, come into my house and abide there." So the jailor in the same city. Where love is, there is the desire to be in the company of those who are near to us.

Similarly, we must not neglect to visit our brethren at their homes. It is sometimes easier to have them visit us, but we must not forget to reciprocate.

These may seem little things, but they are not. They form part of the "uniting bond of peace." Where neglected, if a time of stress comes we find a hidden disintegration has been sapping the practical bonds of fellowship. How can I go to a brother to "tell him his fault between me and him alone," if I have rarely crossed his threshold in the ordinary exercises of love? How easily surmisings creep in, whisperings, and all the sad fruits of the enemy. This will account for much in the history of saints that causes sorrow. And where the sad necessity arises to "put away from among ourselves," where there has been this exercise of love, no rankling resentment can lurk in the heart of the wrongdoer because of neglect.

Let us give a few thoughts as to the public meetings. The first of these, in importance and preciousness, is the meeting for the breaking of bread. This is not the place to dwell upon its blessedness; surely in a higher way than Jacob at Bethel, we can say, "This is none other than the house of God, this is the gate of heaven." Here is where,

"Everlasting love displays
The choicest of her stores."
How often has the experience of Emmaus been repeated:"He was known of them in the breaking of bread." Do we value this blessed feast? Then we will be jealous of anything that would mar its holy simplicity and joy. We speak of the outward things, though back of these is the right state of soul for the "worthy partaking," expressed in one word-"Communion."

Priesthood. Do we all realize our God-given place as priests to offer up spiritual sacrifices? This does not necessarily mean audible worship, but the incense from the heart, in which the sisters have their full share. Let us be very plain. Does every brother realize that he may be the mouthpiece to express the praise of the saints? Or do we fall into the routine of letting the vocal brethren monopolize-unintentionally, for the most part-the audible worship of the assembly. Do we, or do we not, believe in a clergy? If we do not, let us all show it by our works.

The same applies to the ministry of the Word at the morning meeting. Here is not the place for lengthy discourse, but at the close of the meeting there is often room for the word of "edification, exhortation and comfort," of which it is said, "Ye may all prophesy one by one, that all may learn, and all may be comforted" (1 Cor. 14:31).

We may say a little about the Bible Reading, so familiar to most who will read these pages. Incalculable benefit has resulted from these meetings. Many value them greatly, and little, save in the way of exhortation, need be said. It is not a meeting in which one brother conducts a monologue. While one or two who are "apt to teach" may answer questions, and lead in unfolding the Word, freedom should mark the meeting, and in freedom, the profit of all is ever to be considered. "A reading meeting is a feeding meeting," might be our motto. No brother should attempt under ordinary circumstances, to take the lead in a Bible Reading unless he has prayerfully studied the passage to be dwelt upon. This applies in good measure to all. How much brighter, more interesting and profitable, would our meetings be, if such preliminary care were taken. By all means let us read through a book consecutively, and let some brother furnish an outline and point out the connections in the passage. It is the meeting in which the whole assembly, from the youngest to the oldest, is learning. If we are to be "thoroughly furnished" from the Scripture, it is at this meeting.

We speak next of a meeting which seems in some places to be falling into disuse. It is called "the Open Meeting," in contrast to those where the responsibility rests upon the brother convening them. Described in the 14th chapter of 1 Corinthians, its general characteristic is that the saints are gathered to wait on God for His guidance by the Spirit in ministry needed for the welfare of His people. Naturally, prayer will precede and follow all that is said. An occasional hymn may be sung, but all is to be "done unto edifying." The number of those speaking is limited by Scripture :" Let the prophets prophesy, two or three, and let the others judge." This last is most important. The complaint is made that if we leave the meeting open those may take part who do not edify. Our answer is, Is not the Holy Spirit competent to lead, and are not the saints competent to judge? We have no right to allow the time of the saints to be taken up by unprofitable talk. The brother who does this should be spoken to kindly and firmly, and admonished not to trespass. But if there is a spirit of prayer, and a realization of the presence of God, it will be found that the Spirit will lead us out into the happiest, most refreshing, and helpful ministry of the Word.

This "Open Meeting" is characteristic of "Brethren" so-called. We do not need a "one man ministry," though ready to give place to every true gift of the risen Lord. But let us hold fast to 1 Corinthians 14. If it has been abused, let us seek to correct the abuses, but not surrender the liberty of the Spirit for a lifeless order. Much more could be said of this meeting. We only add that unity should mark it. Hymns, prayer, and ministry should all blend into what makes a complete whole, profitable to all.

We next come to the Prayer Meeting:Private prayer, family prayer, assembly prayer. If you neglect private prayer, no wonder you are silent in public prayer. The same applies to family prayer.

Many a prayer meeting is overshadowed by the lengthy prayers of a few brothers. This dulls the whole meeting, and often hinders those brethren, younger and older, who could not pray at such length. Reality, simplicity, brevity, are to be our guides. "Praying in the Holy Ghost" is the power. Do all the brothers pray in your meeting? If not, perhaps if you will begin praying for them, they may. May the Lord open our hearts and our lips for prayer! "I will that the men pray everywhere."

Often the interest in the prayer meeting is greatly increased by having special subjects laid before it. The first part of a meeting might helpfully be used in reading parts of letters of interest, or giving account of work, or mentioning special cases calling for intercession. The work in the Foreign Field calls for much prayer. A monthly meeting for this purpose would be most helpful. Does everyone in fellowship attend the prayer meeting, unless necessarily prevented?

As to ministry to the Lord's work-"Upon the first day of the week let every one of you lay by him in store, as God has prospered him.""The Lord loveth a cheerful giver." "It is more blessed to give than to receive."

Beloved brethren, these are some of the features of the House of God. They have not changed since they were given to us in the Scriptures. The grace which gave them is able to lead us into keeping them. "Thou hast kept my word, and not denied my name." S. R.

(To be continued, D. V.)

I laid it down in silence
That work of mine,
And took what He had sent me-
A resting time.

The Master's voice had called me
To rest apart:-
Apart, with Jesus only,
Echoed my heart.

I took this rest and stillness
From His own hand,
And felt this present illness
Was what He planned.

Oft had I chosen labor
When He said rest:
Our ways so oft mistaken,
His ways are blest.

His work must be completed,
His lesson set;
He is the perfect Workman,
Do not forget.

There is a needed teaching
In sitting still,
And letting His hands mould me,
Just as He will.

Tis not in aimless working,
We must be trained:
E'en Jesus in obedience
Suffering sustained.

For as His yoke is easy,
His burden light,
His chastenings too is needed,
And all is right.

In working or in resting,
May we fulfil
Not what we would, but only
The Master's will.
Mrs. H. R. G.

1 Jan. 3. The Word become flesh……………John 1:1-18.
2 "10. Witness to the Word …………… John 1:19-42.
3 "17. Foreshadows of the work of the Word …. .John 2.
4 " 24. God's gift………………………….Johns'.
5 "31. The Searcher and Blesser of hearts… .John 4:1-42.

6 Feb. 7. Life-Giver and Deliverer ……..John 4:43-5:18^
7 "14. His threefold "Verily, verily."…… .John 5:19-47.
8 " 21. Jehovah revealed ……………….John 6:1-21.
9 " 28. "The Bread of Life." ……………John 6:22-71.

10 Mar. 7. Rejected ……………………..John 7:1-31.
11 " 14. The Fountain of the water of life…. John 7:32-53.
12 " 21. The Light of Life ………………….. John 8.
13 " 28. The Object for the life ……………….John 9.

14 Apr. 4. "The Door" into blessing ……….. John 10:1-10.
15 "11. "The Good Shepherd" ………… John 10:11-42.
16 " 18. "The Resurrection and the Life" ………John 11.
17 " 25. Fruitful through death ……………..John 12.

18 May 2. God's purpose in Christ …………. Eph. 1:1-14.
19 " 9. The knowledge of God's purpose …. Eph. 1:15-23.
20 "16. Life out of death ……………….Eph. 2:1-10.
21 " 23. Made nigh ……………………Eph. 2:11-22.
22 "30. The mystery now revealed……… .Eph. 3:1-12.

23 June 6. Divine strength and infinite love …. Eph. 3:13-21.
24 "13. Divine unities…………………. Eph. 4:1-16.
25 " 20. Walking worthily ………….. Eph. 4:17-5:20.
26 "27. Christ and the Church …………. Eph. 5:21-33.

27 July 4. Earthly relationships……………. Eph. 6:1-9.
28 " 11. Christian conflict ……………… .Eph. 6:10-24.
29 " 18. Alone …………………………… Ruth 1.
30 " 25. Seeking ………………………….." 2.

31 Aug. 1. Found …………………………….Ruth 3.
32 " 8. Redeemed …………………………." 4.
33 " 15. The birth of Samuel ………..1 Sam. 1:1-2:11.
34 " 22. Samuel's call; Eli's doom…… " 2:12-4:22.
35 "29. The Ark and the Philistines ………. 1 Sam. 5, 6.

36 Sept. 5. Israel's deliverance ……………….. 1 Sam. 7.
37 "12. A king desired …………………….." 8.
38 " 19. Saul anointed……….1 Sam. 9,10. [1 Sam. 11,12.
39 " 26. Saul's victory and Samuel's address to the people

40 Oct. 3. Saul's failure, Jonathan's exploits. l Sam. 13:l-14:46.
41 " 10. Saul's disobedience and rejection – David chosen
42 " 17. David's victory over Goliath. l Sam.17.[14:47-16:23.
43. " 24. Conflict with Saul ……………..1 Sam. 18,19.
44 "31. David in exile ………………..1 Sam. 20-22.

45 Nov. 7. Delivering though rejected …….." 23, 24.
46 " 14. David and Abigail ……………." 25,26.
47 " 21 Days of failure and judgment ….." 27-31.
48 " 28. The dependent Man ………………. Psalm 16.

49 Dec. 5. Christ as the Sin-offering …………… Psalm 22.
50 " 12. Christ as the Burnt-offering ……….. Psalm 40.
51 " 19. Christ as the Trespass-offering ……… Psalm 69.
52 " 26. The Second Man ………………….Psalm 91.

As presented to us in Isaiah 52:13-53:12.

(Concluded from page 324. Dec. 1924)

In the fourth section of this prophecy we see this same blessed Person tested in every possible way, and every fresh test only bringing out some fresh perfection.

"He was oppressed, and He was afflicted, yet He opened not his mouth. He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not his mouth. By oppression and judgment He was taken away; and as to his generation, who considereth that He was cut off out of the land of the living? For the transgression of my people He was stricken! And they gave Him his grave with wicked men, and with a rich man when He was dead:because He had done no violence, neither was any deceit in his mouth."

The two characters of fallen man are deceit and violence. The psalmist speaks of the "bloody and deceitful man," and so the Lord:"All that came before Me were thieves and robbers." The last is the man of violence; the thief, the man of deceit; and yet both are one, for he who will take openly, if he has the power, will use deception if he be weak. But how did He use the power which was undeniably His? The mockers at His cross declared it:"He saved others." And when power was unrighteously against Him, "As a sheep before her shearers is dumb, so He opened not his mouth."

"If any man offend not in word," says the apostle, "the same is a perfect man, and able also to bridle the whole body." Such, then, was His perfection, from whom no pressure of evil could bring aught but good; who, "when He was reviled, reviled not again; when He suffered, He threatened not, but committed Himself to Him that judgeth righteously."

Yet "He was oppressed, and He was afflicted." In Him was no callousness whatever. Look at Ps. 22, in which, if anywhere, His innermost soul is told out; and mark how every feature of the scene is before Him. With us one sorrow swallows up another; we have not capacity as He, and can little realize even the more outward of His sorrows.

Verse 8 has been variously translated. I do not doubt that, as to the first clause, the margin is the more correct:"He was taken away by distress"-better, "by oppression and judgment." The second clause I would read, as others have suggested:"As to his generation, who considereth that He was cut off out of the land of the living? for the transgression of my people was He stricken." These are the ingredients of His cup of sorrow:cut off by "oppression," perverting the forms of "judgment," amid a careless and unbelieving generation, for whose sin He was "stricken."

At the end only He is separated from the malefactors with whom He had been associated, and with whom they had assigned Him a grave; but, His work accomplished, further humiliation was not permitted. We know how the rich man interposed to fulfil this prophecy. What He really was began to come out, and to be owned of God. Burial with the rich man was only the first of a series of steps, the last of which placed Him "at the right hand of the throne of the Majesty in the heavens."

We are prepared now, therefore, to see where the path of the perfect Servant terminates. This is the fitting and necessary close of the prophecy, the Deuteronomic ending of this Isaian Pentateuch.

Mediator between God and man, the divine glory and the blessing of man were joined together indissolubly in His heart, as the names of the people were graven on the Urim and Thummim of the high-priest's breastplate. For this double purpose He wrought, and its accomplishment was His reward. The "pleasure of Jehovah" in the salvation of His people was the fruit of the "travail of his soul."

"Yet it pleased Jehovah to bruise Him; He hath put Him to grief:when his soul shall make a trespass-offering, He shall see a <seed, He shall prolong his days and the pleasure of Jehovah shall prosper in his hand. He shall see of the travail of his soul; He shall be satisfied; by his knowledge shall my righteous servant turn many to righteousness, and He shall bear their iniquities. Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out his soul unto death, and was numbered with the transgressors, and bare the sin of many, and made intercession far the transgressors."

It was Jehovah's pleasure He undertook to fulfil, and Jehovah's pleasure was that He should be bruised. But mark well, as the explanation of it, how again comes in the covenant name. God's interest in man it is that requires this-His "delight" (for the word translated "pleasure" is this); and was not His "delight" also (who came to fulfil this) "with the sons of men"? Thus, then, His soul bowed itself to make for them a "trespass-offering." Fittingly this aspect of His sacrificial work is named here, because the trespass is the restitution offering, which repairs all injury, whether toward God or man. Thus it is the blood of the trespass-offering which anoints the ear, and hand, and foot of the leper, to restore him to his place amongst Jehovah's people. It is the governmental offering also, satisfying the requirement of the throne of God, as the sin-offering does that of His nature. Thus He "sees a seed; He prolongs his days," becoming "last Adam," with no conditional tenure of life such as the first had. "He asked life of Thee," says the psalmist, "and Thou gavest it Him, even length of days for ever and ever." This, then, His "seed" share, possessors of eternal life in and with Him.

He then "shall see of the travail of his soul; He shall be satisfied"-blessed satisfaction of a heart like His! His rest, the rest of a perfect love, the rest of the Mediator! What follows as the expression of this? "By his knowledge shall my righteous servant"-there His heart Godward is seen-"turn many to righteousness, and He shall bear their iniquities." It is the word most commonly and rightly rendered "justify," but which has also this meaning, as in Daniel 12:3, where "justify" would be impossible.

Aye, atonement satisfies Him also-Him who makes it. The righteous One could not be satisfied with anything short of this.

Now He comes forth the mighty Conqueror over sin, and death, and all the power of evil, to receive His recompense from God and enjoy the spoils of His conquest. "Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong," that is, as the strong do. But where has this might been shown? What is the field in which He has been Victor? It is the lesson for eternity, and happy those who begin to learn it now! Power in goodness; victory in suffering; the battle-field a cross!-"because He hath poured out his soul unto death, and was numbered with the transgressors, and bare the sin of many, and made intercession for the transgressors."

The following occurrence was published in a recent newspaper, and I reproduce it here to illustrate a Christian truth too little understood, and still less practiced by Christians in general.

"William Igo, formerly of —, who was recently declared legally dead by the Surrogate of Union County, entered the law office of Abe J. Davis to-day and asked that action be taken to rescind the Surrogate's order, which deprives Igo of a share in his dead sister's property, valued at $448.

"Igo had been missing for ten years. When his sister Catherine died in E—, last January, steps were taken to make her sister Elizabeth administrator. Igo was legally declared dead. Davis will apply to Chancery for a bill of partition."

This man, declared legally dead, is not satisfied to be considered so, but seeks an order from the court resurrecting him, so to speak.

We would use this as an example of a numerous class of Christians who, though declared by God's Word to be judicially dead (see Rom. 6:3-13; Gal. 2:20; Col. 3:1-3), would be brought back as it were from the grave. They have in the eyes of God and the law died with Christ; they have, in their baptism, "been planted together with Him in the likeness of his death;" they are by this act declared to be dead to sin, dead to the law, and dead also to the world.

This last is graphically stated by the apostle in Galatians 6:14:"God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." This is the Christian's status before God:he is judicially considered dead to the world, and is therefore called upon to reckon himself so.

But this calls for complete renunciation of the world as a system away from God, and in opposition to Him-a renunciation of the world as a system away from God, and in opposition to Him-a renunciation, not merely of its openly bad or wicked things, but of all that system which Scripture calls "the world." The "world" crucified Christ, and is antagonistic to God, and the Cross has separated the children of God from all association with the world. Identified with a crucified and risen Christ, the Christian is for ever severed from all connection with "this present age"-its expectations, its pleasures, its politics, its fraternities, etc. Our Lord's earliest and choicest witnesses met only with scorn, imprisonment, and death from the world.

"God does not ignore the cross, if Christians do," writes one of His servants of a later day. "The very same cross of Christ that is my salvation, my deliverance from the law and the flesh, shows me that I have no part with this world, save as a blessed stranger passing through it. We may have occupations that are all quite right; but that is not at all what is called 'the world.' The Lord lived here, died here, rose here, ate and drank in this world, but He never was of the world; and so it is, and should be with the Christian. Our Lord did not form such a part of this world as that His appearance in it or departure from it would have been missed in the world; and when a Christian becomes an integral part of the world's motive power, all is out of course, as far as his allegiance to Christ goes. A Christian ought to be the means of constant blessing in this world; but how, and of what character?-bearing the testimony of Christ his Saviour. He went about always doing good, yet doing it as the will of His Father-always acting upon motives that were not of the world, but from above-never uniting with men's plans for the purpose of bettering man; realizing that the world was God's enemy, and yet that God's love was sending Him into it to do them good:such was Christ, and so should it be with the Christian. The Christian is the present witness of Christ, and is not of the world, although in it. This is the great means of trying our ways, and thus finding out how far we glory in the cross."

But why is it that this elementary truth of Christianity is so little known among the children of God today? Or, if known to some degree, why is it so unwelcome, and so feebly or so seldom acted upon? There seems to be but one answer-it cuts so deeply at the roots of selfish interests and leaves one so completely out of most of what the world esteems and considers essential to success and human happiness.

Why did the man of our parable seek a court order declaring him to be alive? It was that he might not be deprived of an interest in his deceased sister's property. And it will be found, almost without exception, that where Christians refuse to accept and act upon the truth of God's verdict on the world-on me, as a man in the flesh -they are taking part more or less with the world-in its best things, most likely, but "the things of the world."

Of what worth, really, are those things for which so many Christians sell their birthright, so to speak? Of what value, after all, are the world's best gifts, its sought-for prizes, its coveted rewards? The estate of which Igo sought a part was valued at $448!-barely worth the expense and trouble to obtain a bill of partition. "Let him take all," exclaimed the happy Mephibosheth concerning Ziba and the disputed property, on the return of his loved benefactor, David. Having him and his companionship he was content to waive all claims and rights of things, merely. What was it all in comparison with having David himself, and sit at his table in blessed communion! Infinitely more is Christ to the Christian; and having Him what need have we of this world's friendships-often so false, and always opposed to Him and to His Cross?

May we glory in it, then, as did His servant Paul; and glorying in it, we will by it be separated in heart and in ways from that world to which faith recognizes we are crucified, as the Cross stands between it and us. C. Knapp

"One thing have I desired… to behold the beauty of the Lord, and to enquire in his temple" (Psa. 27:4).

Jesus! Thou art enough
The mind and heart to fill;
Thy patient life-to calm the soul,
Thy love-its fears dispel.

O fix our earnest gaze
So wholly, Lord, on Thee,
That, with Thy beauty occupied,
We elsewhere none may see.

"Learn to grapple with souls. Aim at the conscience. Exalt Christ. Use a sharp knife with yourself. Say little, serve all, pass on.

"This is true greatness, to serve unnoticed and work unseen. Oh, the joy of having nothing, and being nothing, seeing nothing but a Living Christ in glory, and being careful for nothing but His interests down here." J. N. D.

QUES. 20.-It is taught here by some that both the wise and the foolish virgins in the parable of Matt. 25 are true believers, but that the "foolish" are not sanctified or "filled with the Spirit." Is not the Holy Spirit dwelling abidingly in all true believers? If so, then why did David pray, "Take not thy Holy Spirit from me? (Ps. 51:11). Was David a saved person still? And was Saul a saved man before the Spirit departed from him? (1 Sam. 16:14). Please answer in Help and Food.

ANS.-(1) The first verse of this chapter tells us the "Kingdom of Heaven" is pictured in this parable; and in chap. 13:18-33 of this same Gospel, four parables are given us to show that both good and bad are found in the Kingdom's present form-while the King is absent. We are justified therefore to look upon "the foolish virgins" as mere professors, self-deceived it may be, disciples outwardly-not indwelt by the Holy Spirit, which the "oil" represents, but which they have not in their vessels. So in verse 12 the Lord says to them, "Verily, I say unto you, I know you not," while of His sheep He says:"I know my sheep, and am known of mine" (see John 10:14,27,28).

(2) The Holy Spirit does indeed dwell and abide in all true believers in this present dispensation (see John 14:16; Rom. 8:9; 1 Cor. 3:16). But it was not always so (see John 7:39), for the Holy Spirit was sent by Jesus glorified as the witness of our perfect acceptance in Him before God; and to dwell in us as the earnest or pledge of our future glorification with Christ (Rom. 8:23). Now this could not be till Jesus, our representative, was Himself as our Head glorified in heaven.

The Holy Spirit has always been the Power by whom God works in men, and in all creation. As God's power in grace He might be bestowed upon men, or withdrawn through man's disobedience. This is what is meant in the passages you refer to, concerning Saul and David. The Spirit came upon them for a purpose, and might leave when that was accomplished.

QUES. 21.-I would like to understand why when Lazarus was raised he was still wrapped in grave-clothes, whilst when our Lord was risen He left them where He had lain.

ANS.-Our Lord was raised in a spiritual body to which neither clothes nor stone at the sepulchre's door were a hindrance, nor the shut doors where the disciples were assembled for fear of the Jews, and standing there in their midst said to them, "Peace be unto you…and He showed them his hands and his side" (John 20:19). It has been well said that "the stone rolled away by an angel from the sepulchre was not to let the Lord out of it, but to let the women and the disciples in."

Lazarus was raised in his natural body, brought back to natural life by divine power, as is proved by the scene described in John 12:1, 2, and the Jews afterward seeking to kill him (ver. 10).

It is not so much the reception of truth which tests the state of soul of God's people, as the "patient continuance in well doing;" for in the first discovery of truths hitherto unknown and un-enjoyed, there is an ardor akin to that which always characterizes first love. Alas, that this should ever cool, or that the truth should lose power over our souls, but as the old adage says, "Time tests."

In Paul's epistles to Timothy, we see what close fellowship in the truth existed between this honored servant of Christ and his "son in the faith." It is in these epistles alone that Paul uses the expression, "man of God," and advisedly so, we may say, for is it not evident from Old Testament scriptures that this appellation implied one who stands for God and His Word in the midst of difficulty and departure? Twice he repeats this expression (1 Tim. 6:11; 2 Tim. 3:17), and twice he exhorts Timothy to continue (1 Tim. 4:16; 2 Tim. 3:14).

Continuance in the truth marks the "man of God." Timothy was not only to be a "Fundamentalist"; this of course he must be of necessity (1 Tim. 1:19), 1:e., one who maintains the foundation or basis. In his second epistle, ch. 1:8, the apostle says, "Be not thou therefore ashamed of the testimony of our Lord, nor of me, His prisoner." It was for his special commission Paul was suffering, and to which he specifically refers in Eph. 3:3 and Col. 1:24-27.

In these blessed truths which Timothy had learned from Paul, he exhorts him to continue. This would not be a path of ease or popularity, for already the apostle saw the germs of apostasy, and the second epistle was written when "all in Asia" had turned away from him; and the "house of God" (1 Tim. 3:15) had become like a "great house" (2 Tim.2:20) wherein are vessels to honor and vessels to dishonor, so that the "man of God" needed to be thoroughly furnished.

Paul was prisoner for "the testimony of our Lord;" it looked like tragic failure, but the apostle knows no defeat. Demas, loving the world, had departed; all who had been with Paul fled at his first answer, seeking an easier path, but this aged warrior says, "Notwithstanding the Lord stood with me," and he energetically seeks to strengthen the faith of his young fellow-servant.

"CONTINUE THOU

in the things which thou hast learned," says the apostle, and he closes the epistle with the beautiful benediction, "The Lord Jesus be with thy spirit." What a voice should all this be to us!

One might say that for centuries the most precious revelation of the New Testament lay buried beneath the mass of a corrupt professing church, when the Lord raised up Luther for the recovery of truth long lost sight of. We all know that what specially characterized Luther's ministry was the truth of "Justification by faith." For the recovery of this, we devoutly thank God; but beyond this Luther, seemingly, did not go.

Three hundred years after Luther nailed his famous theses to the church door at Wittenberg, the Spirit of God wrought in the souls of men, anointing their eyes to see the precious ministry peculiar to Paul's epistles, and recovering to the Church truths in large measure forgotten. The result is too well known to need repeating:in various parts of the world the Spirit of God gathered to the Lord alone, a witness to the all-sufficiency of the Name and Person of the Lord Jesus, and the presence of the Spirit to guide and govern in the assemblies of the saints-a testimony against human organization. "Tragic failure" there may be in maintaining truths so graciously recovered, and in this we all have our share, and surely can say with Daniel, "We have sinned." One greatly used of God in connection with this movement once wrote in a letter to a brother in Christ,

"When there is an attempt at displaying the position and the unity, there will always be a mess, and a failure; God will not take such a place with us. We must get into the place of His mind to get His strength. That is now the failure of the Church. But there He will be with us. I have always said this. I know it has troubled some, even those I especially love, but I am sure it is the Lord's mind. I have said, We are witnesses of the weakness and low estate of the church. We are not stronger or better than others, but we own our bad and low estate and therefore can find blessing. I do not limit what the blessed Spirit can do for us in that low estate, but take the place where He can do it" (J. N. D.).

By this it is evident the writer had no thought of any ecclesiastical position in the religious world; and perhaps failure to grasp the fact that the position which so-called brethren found themselves in was merely "a testimony to the failure and weakness of the Church," accounts for the disappointment experienced by some, and departure from the position once taken.

The danger which confronts us is not the ruin of the professing body, or "tragic failure" of those who have sought to maintain the testimony of our Lord. Why should we be dismayed by this, seeing that we commenced with the irremediable ruin of the fair structure pictured in the opening chapters of the Acts? The house is manifestly in ruins, but 2 Tim. 2 still affords instruction for the child of God, and what comfort it is to know that though everything built upon the foundation may go to pieces, the foundation standeth sure.

The watchword for us to-day is not recovery, but retention-holding fast what has been recovered. The word of the Lord to the Church-remnant, notwithstanding its little strength, is "Hold that fast which thou hast, that no man take thy crown" (Rev. 3:11).

Man has ever failed in maintaining whatever God has graciously committed to his hand, but, thank God, the truth remains, divine principles never change, and we are privileged and responsible to walk in the revelation God has given.

We are called, as never before, to stand. We cannot put things right in the Church, neither can we put others right, but we are to see if we are individually right. I am responsible to act with respect to that which cannot be ruined. Not to take my pattern from a failed church for (as another has said), "A failed church is surety for nothing," neither am I to compromise truth for unity, but God has plainly marked out the path for faith in the midst of church disorder (2 Tim. 2). "Let everyone that nameth the name of the lord depart from iniquity." I am to purge myself from every vessel to dishonor, and walk righteously, in peace and love. I am not called upon to purge the house, but purge myself from those walking dishonorably, and this brings me into the company of those like-minded, who "call on the name of the Lord out of a pure heart." The great snare today is not the fact that all is in ruin (this must be unreservedly admitted and confessed), but lest the ruin should be the cause of making us ashamed of that which is above all ruin, and an easier path be sought by compromising truth.
What solemnly impresses one to-day is that after having been so highly favored of God, He having opened our eyes to see His present mind for His people, and delivering us from what was merely of man, recovering to us the sense of what the testimony of the Lord is, we, through our lack of watchfulness, and allowance of the flesh and that which suits the flesh, should be in danger of drifting back into that from which grace delivered us. This is doubly serious for "if the light that be in thee be darkness, how great is that darkness." Nothing is more to be dreaded than a counterfeit, and that which is nearest to the truth, yet not it, is the worst deception.

Bear with me if I speak plainly, for I desire to stir up our minds by way of remembrance. Has there not been of late years, in many assemblies, the adoption of methods and principles foreign to the Word, and the spirit of accommodating ourselves to that which answers to "the camp" of Hebrew 13:13, after, professedly, obeying the Word and going "forth unto Him" outside it? May not our unfaithfulness to those truths graciously recovered to us, be the cause of the weakness so apparent, and the lack of blessing in our meetings?

The Lord's words to the Ephesian assembly were, "Remember therefore from whence thou hast fallen, and repent, and do the first works, or else I will come upon thee quickly, and will remove thy candlestick out of his place, except thou repent" (Rev. 2:5). May the Lord give us to heed the word, and exercise our hearts deeply, enabling us to more firmly "Hold fast," retaining what has been recovered. J. W. H. N.

"Behold, how good and how pleasant it is
For brethren to dwell together in unity!
It is like the precious oil upon the head,
That ran down upon the beard-
Upon Aaron's beard-
That ran down to the hem of his garments:
As the dew of Hermon
That descended on the mountains of Zion:
For there hath Jehovah commanded the blessing-
Life for evermore."-Ps. 133.

QUES. 1.-Please explain in Help and Food verses 14 and 18 of Eph., chap. 5. If a child of God is "in Christ" (ch. 2:13), and "light in the world" (ch. 5:8), how can such be "among the dead" or "drunk with wine"? In Matt. 25 both the wise and foolish virgins slumbered and slept. Is it a similar thing?

ANS.-The fact that both "the flesh" and "the Spirit" are in the children of God furnishes the explanation. So we read in Gal. 5:16,17, "This I say, then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." When a child of God conforms to the course (the spirit and ways) of the world, he is sleeping among the dead, and the heavenly voice calls to such, "Awake, thou that sleepest, arise from among the dead, and Christ shall shine upon thee." It is as the ship master's call to Jonah as he slept in the sides of the ship ready to be destroyed in the storm. In verse 18 we are warned against a sinful indulgence of the flesh:"Be not drunk with wine." The Christian needs no other exhilaration than the joy and power of the Holy Spirit. The world will look with approbation on the Christian "asleep among the dead," and cast a look of contempt upon the other, fallen a victim to the desires of his flesh. Both, however, come from the same source -our fallen nature. Oh, serious fact-the old, Adam-nature, "the flesh," remains in us, by which we are continually tested whether we are walking with God or not, until "our body of humiliation" is changed by our glorious Lord into the likeness of His own(Phil. 3:21).

As to the virgins in. Matt. 25 falling asleep, it is said as to their expectancy of the Lord's early return. "As the Bridegroom tarried," this sanctifying hope dwindled and fell, as the Church's history also proves. The midnight cry, "Behold the Bridegroom" seems to have been broadcasted some 100 years ago and since, when the Lord's near return as the hope of the Church was re-kindled far and wide. Believing that it was, and is, the voice and work of the Spirit, how much more may we look for Him now!

QUES. 2.-Will you point out for us the difference between what we call "the Word of God," the Bible, and what is said in 1 John 1:1, "In the beginning was the Word… and the Word was God?" A Christian friend here says that when he holds the Bible in his hand, he holds the Lord Jesus.

ANS.-This Christian friend makes a gross mistake. When he receives a letter from a friend, does he hold that friend in his hand?

By the Holy Spirit John tells us of the Creator, all things having been created by Him, and His name "The Word," seems to point Him out as the Revealer of the invisible God. The Scriptures, which we also, and rightly, call the word of God (see Rom. 9:6; Eph. 6:17, etc, etc.), are the written communications which in His love and goodness God has been pleased to put in our hands.

A friend sends us a copy of the gospel magazine and British Protestant, having an article on "Christ's Presence in the Church" on which he asks our comment.

After quoting the passage, "Where two or three are gathered together in my name, there am I in the midst of them," and, "Lo, I am with you all the days, [even] unto the end of the age," the author says:"Many earnest believers, among them a large portion of that body known as 'The Brethren,' take these words literally, and actually teach that the Lord Christ, as well as the Holy Spirit, is personally present in all the gatherings of His Church. But other plain scriptural statements contradict this view." Then the writer's own view is given thus:"Christ's presence now is by the Holy Spirit only, and not by any bodily presence."

The above-quoted writer seems not to distinguish between Christ's spiritual presence in the assemblies of His saints-which "the Brethren" believe-and His bodily, or physical, presence, which is neither taught nor believed by any of "the Brethren" of intelligence we know of. If while on earth our Lord as a Divine Person could and did say of Himself, "He that came down from heaven, even the Son of Man who IS in heaven," can He not now be bodily as Man on the eternal throne, and spiritually or divinely among His people assembled in His name upon earth? We see no difficulty whatever in this if we believe that our Lord is both human and Divine.

Our Lord gave His disciples repeated assurances that He would be with them in their testimony, labors and sufferings for His sake. In Matt. 28:20 He says:"Lo, / am with you alway, even to the end of the age;" His ascension is not even spoken of; He abides authoritatively with them. Mark 16:20 says, "They went forth and preached everywhere, the Lord working with them, and confirming the word with signs following." When Paul was in Jerusalem for the last time, and the Jews planning his destruction, we read, "The Lord stood by him and said, Be of good cheer, Paul; for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome" (Acts 23:11 and 2 Tim. 4:16,17).

To explain away these plain and frequent assurances of the Lord's own divine presence with His people now, by saying it is in metonymy the Lord speaks thus (1:e., speaks of His representative, the Holy Spirit, as if it were Himself), will not appeal to nor satisfy the believer's heart.

Please answer in Help and Food the following questions:

QUES. 8.- is it right and scriptural to take gifts from the unsaved? If not, why?

ANS.-If you mean the Lord's servants taking money from the unsaved for preaching, it is not right. It is misrepresenting the Lord who said, "Freely ye have received, freely give" (Matt. 10:8; Rev. 22:17; 3 John 5-8).

QUES. 9.– How do you explain Acts 21:4 with ver. 13 of same chapter ? Was Paul disobedient to the Holy Spirit?

ANS.-Whilst Luke writes (years after the occurrence) that the disciples "said to Paul, through the Spirit, not to go up to Jerusalem," it is not probable that the apostle recognized it as such at that time, which he probably did later. Mr. Darby, in his Synopsis (vol. 3, pages 83-87), has very instructive remarks on all this part of the apostle's history, going to Jerusalem instead of Rome. Read it with care.

QUES. 10.-How do you explain 2 Tim. 2:12 (last part of verse) :"If we deny Him, He also will deny us?"

ANS.-Need of explanation?-why not take it just as it reads? Let us not pare down the word of admonition. 2 Tim. 2:11 is as true as John 10:28. Christ's sheep will surely "never perish;" but worldlings, who have received the gospel in their heads rather than in their hearts, will do well to remember that Christ's sheep give heed to His voice, and follow Him (ver. 27), else their being Christ's sheep at all is put in question. Let none deceive themselves with an empty profession of being "saved" while walking with the world in the broad road that leads to perdition. Let all concerned read and consider Luke 6:46-49; Rom. 8:12-14; 1 Cor. 10:1-6; 2 Pet. 1:5-10; 1 John 2:15.

QUES. 11.-In several texts it is declared that Christ's reign will be forever. See 2 Sam. 7:13,16; Isa. 9:7; Dan. 2:44; 7:14, 27; Luke 1:32, 33; 2 Pet. 1:11; Rev. 11:15. In 1 Cor. 15:24-28 his reign is limited by a specified event, and in Rev. 20:4 it seems to be limited to one thousand years. How do you explain this apparent discrepancy?

ANS.-"For ever" is used as that which has no end, or that which does not pass away to another. Christ's earthly kingdom will not be succeeded by any other, and His heavenly kingdom is eternal.

QUES. 12.-In Matt. 25:31-46 the judgment of the nations is described. How can nations be saved or lost without regard to the standing of the individuals composing them? How do you harmonize that judgment with Matt. 16:27; Mark 16:15,16; Rom. 2:6; Rev. 22:12?

ANS.-The judgment of Matt. 25:31-46 is not of nations as a lump, but discriminative as "sheep" and "goats," according to the reception or rejection of the messengers going out to the nations in the time of the great tribulation with the message, "Fear God, and give Him glory, for the time of his judgment is come" (Rev. 14:7).

An unparalleled time shall have swept over the earth:the Church having been called up by the Lord (1 Thess. 4:16,17), Satan cast down to the earth working furiously with the infidel masses of men (Rev. 12:7-12); wars and anarchy, famines, pestilences, earthquakes, great upheavals in Nature answering to upheavals in mankind (Matt. 24:7-14; Rev. 6:4-17); all these combined shall already have greatly reduced the population of earth. Then shall appear the Lord in glory to end the awful condition upon earth, take up the universal government and exercise a discriminative judgment amongst the living nations. By angelic servants, He shall "gather out of his kingdom all things that offend, and them which do iniquity" (Matt. 13:41-43). It is of this that Matt. 25:31-34 and 16:27 speak. Then also will be fulfilled Isa. 24:1-6; Ps. 46:8-10.

A much more extensive and very instructive consideration of Matt. 25 may be found in the Synopsis of J. N. D., and the Numerical Bible.

Other questions left to next No. for lack of space.

*Slightly abridged from J. G. Bellett*

"And Terah lived seventy years, and begat Abram, Nahor, and Haran. Now these are the generations of Terah:Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees"(Gen. 11:26-28).

FAMILY CHARACTER

We learn from Scripture that the family of Shem had become very corrupt, in the days of Terah, the 6th or 7th from Shem; they were serving false gods. But the power of the Spirit and the call of the God of glory visited the ear and the heart of Abram, the son of Terah, and separated him from that corruption.

We also know that a godly influence extended itself from this in the family. Terah the father, Sarah the wife, and Lot the nephew, join Abram in this, and they all leave the land of Mesopotamia together. Abram's brother, Nahor, however, did not come within this influence. This is to be much observed, for the like of it we may witness every day. One of the family becomes first subject of divine power, and then family religion, or the knowledge of the Lord in the household, spreads itself, but some remain uninfluenced.

We know that each quickened soul must be the object of the effectual drawings of the Father (see John 6:44, 45), but I speak of the history or manifested character; and, as we have seen, Nahor's household remains unmoved in this day of visitation. He and his wife continue in Mesopotamia, and thrive there. Children are born to them; goods and property increase. They pursue an easy and respectable life, but they do not grow in the knowledge of God, and bear no testimony, or but an indistinct one.

The character of Nahor's family was thus formed. They were not in gross darkness and corrupt, like the descendants of Ham in Canaan among whom Abram had now gone to sojourn. They had a measure of light derived from their connection with Terah and Abram, and as descendants of Shem; but all that was sadly dimmed by the cherished principles of the world from which they had refused to separate themselves, and a family character and standing were thus formed.

This is serious-and of daily occurrence among us, and of needed application to our consciences.

We lose sight of this family for a time as they are not the direct object of the Spirit's notice; but being connected with Abram, in process of time tidings about them reach Abram in the distant place of his pilgrimage (Chap. 22).

Bethuel was the son of Nahor-one of his many sons rather, and the one most brought into view. He had flourished in the world, and though perhaps a man of little energy or character himself, had a son named Laban, who evidently knew how to manage his affairs, and to advance himself advantageously in life. He seems, as we say, to have known the value of money, for the sight of gold could open his mouth with a very hearty and religious welcome even to a stranger (chap. 24). Here we reach a period in the history of this family which is chiefly to be considered.

A fresh energy of the Spirit is about to visit it. As I have already observed, this family is not in the gross darkness of the Canaanites, nor in the idolatrous condition of Terah's house (see Josh. 24:2), when the God of glory called Abram. They had been brought into a certain measure of light, and within a certain standing by profession, as Abram's act and word seem to allow (chap. 24:4). Thus the Spirit's testimony had put this household in some sense apart from the dark state of the men of the world, and it becomes us seriously to notice the nature of that visitation of the Spirit, for it will be found to be a separating power or visitation. As the call of the God of glory had before disturbed the state of things in Terah's house, so now the mission of Eliezer disturbed the state of things in Bethuel's house. Abram had been separated from home and kindred, and so is Rebecca now to be. It leaves this serious impression, that a respectable professing family may need to be visited by the same energy of the Spirit as a more worldly or idolatrous family.

It is a disturbing or separating power of God which now comes into this family-not simply a comforting or edifying power. The ministry of Eliezer (God's servant as well as Abram's) came to Bethuel's house to draw Rebecca out of it, and to lead on that very journey which, two generations before, the God of glory had led Abram. I judge that there is a lesson in this which is much to be pondered. A professing, decent family have to be aroused, and a fresh act of separation produced in the midst of it.

(To be continued.)

The brightest and most glorious hope for Christ's redeemed people is, no doubt, His promise to return and remove His bride from earthly to heavenly scenes. This promise was given by our loving Lord when His followers sorely needed comfort and encouragement, as He was about to leave them. So He said to them,

"I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am there ye may be also" (John 14:2,3).

"This is rightly called "the Hope of the Church." But were not those to whom the words were first addressed disappointed in their expectation?-and those- thousands who have since gone through life cheered by this promise, have they not expected in vain?-No! dear fellow-believer, No! for something more has been unfolded in the Scriptures of Truth for our comfort.

Let us notice, first, that the Lord did not say, You shall not die, but, "I will come again and receive you unto Myself." Of Abraham and others like him in the Old Testament we read, "These all died in faith (of the promises), not having received" them-they saw them afar off only, and the revelation to them went no further. But to us, the heavens are opened since our Lord Jesus has gone there. Stephen, as he was being stoned to death, saw Him, and called upon Him there to receive his spirit; and in Phil. 1:23 the apostle of the Church says he had "a desire to depart, and to be with Christ-which is far better" than to wait for Him here. Then in 1 Thess. 4:15, 16, he says,

"This we say unto you by the word of the Lord, that we that are alive (that are left unto the coming of the Lord) shall in no wise precede them that are fallen asleep. For the Lord Himself shall descend from heaven with a shout.. . and the dead in Christ shall rise first. Then we that are alive (that are still upon earth), shall together with them be caught up in the clouds to meet the Lord in the air:and so shall we ever be with the Lord."

Those that have died have not missed the promise, after all. The order given above is clear and definite:All shall hear that blessed Voice; and the bodies of those that have died will be quickened by the Spirit and become the glorified abodes of their spirits; and, in a moment, the living being also changed, the entire Church will stand upon the earth together, to be instantly caught up from the earth to meet the Lord coming down for His Bride!

Picture a saint walking a weary world for many years, waiting for the Lord to appear as He promised. Time passes, the frail body becomes weaker, unable to endure until He comes, the Lord takes his spirit to spend the balance of the waiting-time with Himself. This parenthetical interval is blissfully passed in rest and peace with Christ. The moment decreed in the all-wise counsels of God arrives, and again the saint finds himself in his body on the earth as though he had never left it. Removing the parenthesis, he stands as linked with the previous years upon the earth, viewing the blessed Saviour coming for him. He, too, participates in the joy that the Master has returned to take him with all the saints, to the glorious and blessed home prepared by His own hands for His Bride!

Our loving Bridegroom, the saints in heaven, and the brethren on earth are all waiting for that supreme moment when Christ and the Church shall be manifested in glory together-when we shall commence together that new and blessed life in the realm of light to which the blood of Christ gives us right and title. May we live more in the sanctifying power of this hope. It may be that the Lord is even now preparing to arise from the throne and give the glad welcome, "Come up hither." R. P. H.

QUES. 22.-Please explain the meaning of Eph. 4:8? Is there good reason to substitute what is given in the margin for what we have in the text?

ANS.-There is no philological reason to put as substitute for the text what has been put in the margin. The Text gives the true rendering of the original Greek. Heb. 2:14,15 speaks of what is more briefly said in Eph. 4:8. Satan had held even the true children of God in bondage and fear until, by the atonement upon the cross and His resurrection out of the grave, our precious Saviour triumphed over all the powers of the enemy and set His people free-free from all fear of judgment and condemnation. He who held us in captivity is himself led captive by our Lord, who from on high bestows various gifts for the edification, nourishment and comfort of His people (vers. 11-13). Eph. 4:8 and Col. 2:15 pictorially set forth our Lord's ascension to heaven as when a Roman conqueror returned in triumph with the conquered foe in chains, led as a captive in the triumphal train of the conqueror.

Mr. Wm. Kelly has written a treatise on " Christ preaching to the spirits in prison" ($1.40), expounding this oft misunderstood passage in 1 Pet. 3:19, 20, and this also in Ephesians.

QUES. 23.-Will you please state in Help and Food the teaching of Scripture as to women wearing their hair cut short?

ANS.-The apostle in 1 Cor. 11:3 instructs the saints concerning the headships to whom honor and obedience are due. He says:"The head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." These relationships are important to remember as we present ourselves before God and the observing angels (vers. 4-6,11). A woman having no head-covering dishonors her head-1:e., man. It is disowning her subjection, of which a head-covering is the sign. By cutting off her hair, woman dishonors herself (ver. 6); she casts off her God-given ornament-makes herself mannish.

Questions without signature and address are not answered in Help and Food. The writer's name is not for publication, but as certification if needed. Then some questions are better answered personally, rather than publicly.-[ED.

What a lovely picture of unity which the Holy Spirit produces in God's people is given us in this 133rd psalm! As the precious and fragrant oil poured upon the head of the High-priest in the day of his anointing, the Holy Spirit descends from Him to the very hem of His garments-to the earth where we are.

Various spices were combined in this precious anointing oil, as the various gifts of His ministry to the people of God; for upon the hem of the High-priest's robe of blue were attached little golden bells and embroidered pomegranates-"a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about" (Exod. 28:34). What a pleasant sight and sound it gave to every movement and act of the High-priest in and out of the sanctuary. And how precious is the sight and sound of our Lord's ministry to His people through the gifts He bestows, accompanied with the fruitfulness of which the pomegranates speak.

Then come the consolations from Christ, the comforts of love, the fellowship of the Spirit, enjoyed by the saints, as the fresh dews from the towering Mount Hermon spread refreshingly over the land of Israel.

Lord, grant us the living realities of this lovely picture!

My dear brother:

Having learned that you are still passing through trial as to the possible loss of your remaining eye-sight, it Is on my heart to send a word of sympathy, and perhaps of encouragement too. We remember you in our prayers ascending to the throne of grace, asking the Lord that what remains of your sight may yet be conserved; but if His mind is otherwise, that you may be so cheered in His present love, and grace, and hope of glory before, that you may still be singing whilst waiting for the day of our body's redemption. The Holy Spirit's indwelling is the first-fruits of what is to come, though we partake in the fallen creation's groaning while waiting for the day of full and eternal triumph, when His welcome voice shall be heard calling us up to Himself. May this glorious hope, substantiated by faith, support and cheer you, dear brother, through what may yet remain of our journey here. The trials here may serve to make more sweet the deliverance at the close-and also beyond, when we review and consider from on high, with the Lord, all the way of the wilderness through which He has been with us!

In Christ, your brother through grace,

In encouragement to those going out into new fields, with much self-denial, we give the following:-

Loizeaux brothers:
Dear Friends:-

Hamilton, Montana, Nov. 3d.

I am a "shut in," and the snow lies deep upon the mountains, but this Sunday evening I will talk with you about the distribution of your most generous gift of tracts which we sorely needed, My helper, Mr. Lenton, who sells clothing in the country and in lumber camps, was converted last winter and now says he is after souls. At his 2d visit to permanent lumber camps, he took, at his own expense, 25 tract-holders with 18 pockets each, and placed them in 25 "bunk-houses." In his recent trip he found 24 of them nearly empty. In this fact alone we see God's care. He placed in these over 3,000 tracts, not putting more than three of a kind in one tract-holder; so giving a large variety of reading to about 1,000 men in all.

At his first call, on showing his tracts, the head cook says, "I felt like kicking him out;" on this trip he asked for tracts. In another place the librarian was so opposed that Mr. Lenton hesitated about calling. He knocked, however, and the salutation was, "Oh, is that you? come right in; take a chair," and he could speak to him of salvation.

A minister whom he met by the way said, "When you were here before, I was not born again; now I am. Praise the Lord." This man, converted less than a year, by God's grace is now "casting bread upon the waters." One minister said of the tracts, "I like them best of any you have had." Mr. Lenton was delighted with the illustrated ones for families.

We pray for you in our "Pray-for-Revival-League." I have just passed my 80th birthday, and thank you. Mrs. J. M. West

QUES. 5.- (a) What scripture can be given for an assembly's responsibility or authority to engage in Sunday-school work among the young? (b) What qualifications should they possess who teach in the Sunday-school? (c) Would a woman with "bobbed" hair and powdered face as those of the world be disqualified? (d) Upon whom rests the responsibility of accepting or refusing teachers-the assembly or the S. S. superintendent?

ANS.- (a) The assembly, as such, is not a teacher, but taught by Scripture, which it is responsible to obey; but Scripture gives principles to direct God's people, leaving the details of application to their spiritual judgment, circumstances and needs. Thus Israel was impressively charged with their duty of teaching their children in the Lord's word. See Deut. 6:6-9; 11:18-21; 31:12,13, etc., etc., and "these things were our examples.. .and are written for our admonition" (1 Cor. 10:6,11). Ezra 11:1 and Neh. 8:2 show that even in a day of weakness this duty was diligently acted upon. How much more should we in this dispensation, with the word of God complete, seek to carry out this duty in whatever form.

(b) Love for souls, and knowledge of the truth are the essential qualifications. The first wins hearts; the second gives light and power to lead in the way of truth.

(c) How can one who follows the world's ways lead others aright? (Jas. 4:8). ;

(d) Of course this rests upon the one taking charge of the S. S., who usually confers with helpers in the various responsibilities. How good and precious it is to associate in prayer for guidance and blessing from the Lord in all our labor.

QUES. 6.-A question has arisen here as to the proper disposition of the bread after it has been used in remembering the Lord's death. Some think it might be burned as in the Mosaic ceremonials. Kindly answer in Help & Food.

ANS.-The bread and wine used to commemorate the death of our precious Saviour are nothing different from what they are in their ordinary use. It is what they commemorate which is precious and most holy. Let us think of that-of the wondrous Sacrifice at Calvary, that we may eat worthily, not unworthily as did the Corinthians, and were disciplined by the Lord for it (ch. 11:26-30).

The passover lamb was ceremonially sanctified; it must not be used as ordinary food; therefore the remnants of it must be burned. But the elements used at the Lord's table are symbols only while used as such by the saints, after which they are nothing more than before. What remained from the breaking of bread may have been used by the apostle for his refreshment after speaking most of the night, and ready to set out on foot in the morning. (See Acts 20:7 and 11-13.) To use it as food given of God for our nourishment surely seems to be a more worthy use than to burn it.

QUES. 7.-An answer in Help and Food to the following inquiry will be welcome:Is a Christian woman to abstain from coming to remember the Lord at His table because her husband objects to her going?

ANS.-When Peter and John were commanded by the Jewish authorities "not to speak at all nor teach in the name of Jesus" they answered, "Whether it be right in the sight of God to hearken to you more than unto God, judge ye." And that their answer was approved of God is plain from His answer to the prayer of His people about this very matter. (See Acts 4:18-20 and 29-31; also 5:29.)

If some think that 1 Cor. 7:4 teaches otherwise, we answer that the apostle speaks there of cohabitation of husband and wife and their respective duties-not of our obligations to the Lord. Eph. 5:22 and Col. 3:1 may seem more to the point, but both apply to things of this life, to the earthly relationships of saints, not of rule over the conscience toward God. However, let the saint's conduct ever be of obedience toward God, not of independence toward man.

Calendar:May 16th to June 15th

DAILY BIBLE BEADING:. ……. May 16th, Psalm 24; May 31st, Psalm 39; June 15th, Psalm 54.

GOOD READING:…. "The Minor Prophets," by H. A. I. Pages 180-212.

MONTHLY BIBLE STUDY CLASS:Colossians, 1:12,13.

Our Daily Bible Reading

The psalms we read this month carry us through the first book (Ps. 1-41), and well into the second which includes Ps. 42-72. Let us first say a word about those which conclude the first book (24-41).

We mentioned last time how psalm 24 triumphantly closes the beautiful series which begins with the deep sorrows of the Cross (22), in which our blessed Lord is so wonderfully set before us. The remaining psalms of this first book fall into two sections. First, 25-39 give us the results which flow from the atonement accomplished. Throughout, the soul's moral exercises find expression in mingled prayer and praise. With the confession of sin and realized helplessness there is the yearning for and pursuit of holiness. Salvation is thankfully acknowledged, and Jehovah's mercy, kindness, and truth declared. The soul's confidence in God increases, though trouble and affliction abound, and the enemy's power and subtlety are keenly felt. In this happy confidence God's house is known and entered as a secure sanctuary. In the faith which thus lays hold of Jehovah, the judgment of the wicked is foreseen and foretold, as in Ps. 28, 35 and 37. Note the sevenfold characterization of Jehovah's voice in Ps. 29.

Life out of death is suggested in Ps. 30. The next gives an intimation of the sorrows and sufferings of Christ; then come the blessedness of forgiveness and salvation in the 32nd. Out of this comes the exultation of the two following psalms.

In the 40th and 41st psalms, which close this first book, the Cross is again before us. It is Christ in perfect obedience, yielded up to God as a whole burnt-offering, answered by resurrection, so that a new song is given to those who seek God and love His salvation. Such consider the poor, chief among whom is that poor and afflicted One (2 Cor. 8:9), who is the central figure in Ps. 41; only, it is rather the expression of unbelief looking upon Him in the lowly place He took; with this is brought out (in contrast) the portion of faith and of unbelief.

With psalm 42 we enter the 2d book, or main division of the Psalms. This is truly similar to Exodus in theme, for the great subject is, generally speaking, Israel's ruin and oppression and the Redeemer who comes out of Zion; at the end there is the glorious kingdom of the Son of David. Prophetically, it is the believing remnant whose voice is heard, giving expression to their exercises amid the terror of those coming days of "Jacob's trouble." which is also the time of world-tribulation, when the antichrist shall be received by the apostate part of the nation. There is much here that refers to the period of which our Lord speaks in Matt. 24.
The first eight psalms (42-49) are linked together, presenting the ruin, oppression and helplessness of the people, but also bringing into view the mighty Deliverer whom faith sees as girding on His sword (45) and robed with glory. Ps. 46 gives the blessed result – Israel is brought through the storm into blessing. Next we see universal dominion realized (47); all opposing power being overthrown, Zion is the centre of all blessing (48). Ps. 49 is a moral summing up, based on the preceding, showing that power and abiding glory proceed from God alone. The next six psalms (50-55) may also be linked together. First, we have God as righteous and requiring righteousness; and lastly (55) we see the great apostate and his company, from whom the righteous so greatly suffer. Between these opposites the confession of blood-guiltiness is heard (51); prophetically it is the remnant's voice owning the national guilt concerning their slain Messiah. Fittingly, there follows in graphic language the characterization of the wicked one to whom the unbelieving nation will turn (in fact the way for him is preparing at this very time), and the company of workers of iniquity associated with him. In the midst of the rise and progress of these forces of evil, the voice of faith will be heard as in Ps. 54.

Our Good Reading

This month we read the prophecy of Obadiah, and the book of Jonah. The latter is really a biography, underlying which is a great prophetic message which applies to both Israel and the nations, while the prophet himself is in certain respects a type of Christ.

The following structures are given as a guide to the contents of these two books.

Obadiah

This prophet deals primarily with Edom, yet his view reaches on to the glorious end when "the kingdom shall be Jehovah's." The calamities which fell upon Jacob, as chastisement from Jehovah because of the nation's sin, gave Edom opportunity to satisfy long cherished hatred toward his brother. This is answered by the announcement of Edom's doom. For additional utterances as to Edom compare Isa. 34; 63:1-6; Jer. 49:7-22; Ezek. 25:8,12-14; 35. The sections are:

1. (vers. 1-4). Pride and self-sufficiency which Jehovah will utterly abase.

2. (vers. 5, 6).Unsparing judgment.*

*The thought is, thieves would have only taken what they wanted, grape-gatherers would have left a gleaning, but Jehovah's judgment will search out even Edom's hidden things.*

3. (ver. 7). The destructive work will be- from within to the very border.

4.(vers. 8-10). Complete prostration.

5. (vers. 11-16). "With what measure ye mete, it shall be measured to you again" (Matt. 7:1).

6. (vers. 17-21). Final victory for Jehovah's people.

Jonah

In the wide scope of this book we find instruction concerning God's creative power, providential control of the elements of nature-winds and waves respond to His word. The physical and the psychical realms are equally under His control.

Jonah's history witnesses to Jehovah as the moral Governor in human affairs and in Nature as well.

It shows man's sinfulness and responsibility to God, who takes account of his ways, judges according to righteousness, yet in sovereignty shows mercy upon repentance. It is in many details a striking manifestation of God in ways of government and grace. It shows His object in Israel's special call and place as a witness to Himself, that through her history the nations might come to know Him in His true character. The divisions are:

Div. 1. (ch. 1:1-16). Jehovah's power in government among men, morally and providentially.

1. (vers. 1-3). Command and rebellion.

2. (vers. 4,5). God disobeyed brings strife and loss; nature, subject to His command, is used to teach man the folly of his own way.

3. (vers. 6-16). The cause of judgment through which Jehovah becomes known and revered.

Div. 2. (ch. 1:17-2:10). "Salvation is of the Lord."

1. (ver. 17). All things in God's hand.

2. (vers. 1-9). The lesson of dependence learned through judgment.

(a). 1-3. God acknowledged.

(b). 4,5. Under judgment, but not without hope.

(c) 6. Realized depths and restoring power.

(d) 7. Acknowledged weakness to which the sanctuary is open.

(e) 8, 9. Blessing through obedience.

3. (ver. 10). Sovereign power and restoring grace.

Div. 3. (ch. 3). Discipline made effectual.

1. (vers. 1-4). The renewed command and obedience rendered.

2. (vers. 5-9). The warning heeded.
3. (ver. 10). The sentence reversed. Div. 4. (ch. 4). God's patient ways in the discipline of His servant.

1. (vers. 1-5). Disappointed pride finds God contrary to its self-will.

2. (vers. 6-9). The worm that would destroy and God's sheltering mercy!

3. (vers. 10,11). The Divine attitude:outreached toward all and for all.

Our Monthly Bible Study Class

We did not complete last time our study of Col. 1:12, 13, having touched only on something of what the Father has done. Two other things are mentioned:He has delivered us and translated us.

Deliverance relates to the enemy:we are brought out of Satan's kingdom in which we were-the system of darkness which stands in opposition to the light and blessing in which we are brought and made fit by the Father's grace. "Darkness" applies to our unconverted state in which unfruitful works were wrought (Eph. 5:8,11; Rom. 13:12-14), the light is hated because it reproves the evil.

The physical illustrates the spiritual in this as in so many other things. Our deliverance is from what is morally and spiritually characterized as "darkness." Man's world-system is such, and back of it are those spiritual powers spoken of in Eph. 6:12. Paul was commissioned to preach the gospel that men might be turned from darkness to light, from the power of Satan unto God. In this darkness there is no true knowledge of God, no spiritual relationship with Him, for it is a state of subserviency to another authority-to "the god of this world." But the gospel of the glory of Christ received in the heart brings out of this and introduces into that sphere of blessedness of which the term "light" is descriptive.

Thus it is said of believers that they are "not of the night, nor of darkness," but "of the day," and are "light in the Lord" (1 Thess. 5:5; Eph. 5:8). As Israel was delivered from Pharaoh and out of Egypt, so that both his power to hold, or title over, them was completely broken, so believers are freed from the power of darkness.

Thus we are translated into the kingdom of the Son of God's love. What sweet constraining power characterizes the authority under which the believer is thus placed! Here righteousness, joy, peace, and hope of glory form the portion enjoyed; and, practically, the result is "the fruit of the light in all goodness and righteousness and truth, proving what is agreeable to the Lord," not having fellowship with the unfruitful works of darkness, but rather reproving them (Eph. 5:9-11). This calls our minds back to what has already been considered, our walking worthy of the Lord unto all pleasing. John Bloore

In view of the spreading desire for the use of musical instruments in our halls and meeting rooms, the following remarks on the subject from one to whom “Brethren” as a body owe probably more than to any other, may prove stabilizing to those who may be undecided on this not unimportant question.

Speaking of the High Church party in the Church of England during the last century, and their efforts to draw souls into their ranks by showy and attractive services, he says,

“Let it be noted, that this display is not to win to hear the truth, no ‘catching with guile,’ as people have falsely applied this text; nor even what Dissenters and Presbyterians do, or are anxious to do, namely, have organs and good singing to attract, and then present Christ (itself an unholy and evil practice, and savoring of priestcraft), but they are to be attracted thus to worship.” (Coll. Writ, of J. N. D., Vol. XV., p. 466.)

Here we have this man of God’s estimate of the use of “organs and good singing” to attract the crowds, even when the object is to hold up Christ before them-the very plea put forth to-day for the introduction of such methods with us. No one objects to good singing as that which comes from hearts happy in the Lord. But when the effort is made to have the singing “good” after a worldly sort, by the use of musical instruments, accompanied by quartets or choirs selected for the purpose, it becomes, as Mr. Darby deliberately judges, “an unholy and evil practice.”

He was not alone in this appraisement of music as a means of attracting people in to hear the gospel; trusted teachers among us since the beginning shared the same judgment, and it is late in the day to revise our judgment formed by the ministry of such men. But as worldliness increases in other things we see its manifestation with us in the use of instruments as well. The evangelical denominations, in their earliest and best days eschewed the use of musical instruments in their simple services; but as time passed and the mass left their “first love,” organs, at first protested against by the more spiritual, were introduced. Choirs followed, then concerts and entertainments, ending with the world controlling the church and Modernism now claiming a place in it! And it is not because “Brethren” have become more spiritual that instruments are called for now, but the reverse.

As a mere help to keep the singing in line, one might not object so strongly to them (though even here it is safest to keep away from the danger of its abuse); but when designed to make services more attractive, or a bait to draw in the people, it becomes as Mr. Darby has stated, “an unholy and evil practice.”

The following from the pen of Mr. H. A. Ironside, in his Lectures on Daniel, pages 47-50, is in line with the above, and is given one’s hearty endorsement. “The special place given to the great orchestra is very noticeable, as much so as in large worldly religious gatherings at the present time. It excites the emotions, and thus, working upon the feelings, gives people a sense of devotion and religiousness, which after all may be very unreal. In the Old Testament dispensation musical instruments were used in the ornate temple services; but there is certainly no warrant for it in the New Testament. People may call it worship to sit and listen to a trained, and possibly unconverted, choir and orchestra rendering sweet and touching strains; but music simply acts upon the sensuous part of our natures, and has nothing to do with true adoration of the Father and the Son, which must be in spirit and truth to be acceptable to God, Those who plead for its use, because of the place it had in Old Testament times, should remember that was a typical dispensation … A minister once remarked to me that many esthetic persons attended his church to worship God in music; so he sought to have the best performers and the finest music it was possible to obtain, as otherwise the people would not attend. What a delusion is all this!”

Yes, what a delusion! Let saints and servants of the Lord take heed, therefore, and eschew anything approaching to “strange fire” in either the worship or service of the Lord. Let the Word be preached earnestly and faithfully, yea, fervently; and let believing, persevering prayer be made to God for its success; let saints sing heartily, and correctly, as the Lord may enable them; let them not only attend the meetings in person but do what in them lies to bring others with them-especially the unsaved. Then sinners will be saved, saints will be edified, and best of all, God glorified. But if we attempt to copy the world-church about us, and stoop to means not sanctioned by Scripture, we shall find the tone of all the meetings lowered, the reading meetings more scantily attended, and the prayer meetings less loved.

Calendar:Sept. 16th to Oct. 15th

DAILY BIBLE READING:……. Sept. 16th, Psalm 147; Sept. 30th, Prov. 11; Oct. 15th, Prov. 26.

GOOD READING:… ."The Minor Prophets," by H. A. I. Pages 328-358.

Our Daily Bible Reading

The last five psalms (146-150) form a grand finale of praise. First, over against the vanity and nothingness of man we have the celebration of God's creatorial power, His abiding faithfulness, and His abounding mercy. He is known as Jehovah, the God of Jacob-which refers to the lessons of that man's history. In the next psalm Israel's regathering, and Jerusalem's blessing are in view. Thus the praise is for the nation's millennial blessing received from Him who governs all creation. The 3rd psalm of this series calls for praise to the Lord, from the highest heaven down to the creeping things of earth.

Next comes praise for power given to the saints in subduing evil, who are thus associated with the King whose enemies are made the footstool of His feet. The book closes with a final summons that everything, whether instruments of man or created beings, should render praise to Jehovah. This indeed will be when Israel fully restored, enemies subdued, the government of all the earth shall be in the hand of Him who is from everlasting to everlasting-Jesus the same yesterday, to-day, and forever.

Our reading this month takes us well through the book of Proverbs, in which divine wisdom is given to guide and preserve us in our earthly path, in which the fear of the Lord is of first importance. The book may be divided into sections according to their different literary character:

1. (Chs. 1-9). In this, after a brief introduction (1:1-7), the sense is carried through consecutive paragraphs, and the blessings received through dwelling with Wisdom are presented.

2. (Chs. 10-29). Here we get the contrasts made by Wisdom. The sense is confined to the separate verses.

3. (Chs. 30). Here groups of objects are set before us. By this means Wisdom teaches the true character of many things relating to life.

4. (Ch. 31). In this section, beginning with verse 10, is an acrostic composition in which Wisdom presents one example of subjection to her teaching.

This book has a wealth of practical instruction and warnings which may well be carefully and prayerfully read again and again. Its general character has been well summed up in the statement that it gives "laws from heaven for life on earth."

Our Good Reading
This month we commence the first part of Zechariah's important prophecy. A contemporary of Haggai together they ministered to the remnant-reproving their indifference, comforting them in difficulties, and giving promises as to the future. Zechariah's ministry embraces the course of God's dealings and purposes in relation to His earthly people from the captivity to the Messiah's advent in glory and power, overcoming all enemies, and setting up the kingdom of which Daniel had already spoken.

The following structure covers the first six chapters which form the first division of the book.

Div. 1. (chs. 1-6.) Sovereign grace in various operations through which Jehovah's purposes of blessing and glory come to complete realization.

1. (chs. 1-3.) Jehovah alone sufficient; from Him all help and blessing must come.

(1) ch. 1:1-6.The moral preface.

(a) vers. 1-3.The divine call to repentance. (6) vers. 4-6. The appeal to experience.

(2) chs. 1:7-2:13. The work of salvation for Israel. (a) 1:7-17.The Man among the myrtles:God comes in power to help His people in response to intercession for them.

1:(7-11). The need for divine intervention, 2:(12). Intercession.

3:(13-17). Assured relief and restoration. (6). 1:18-21. The four horns and smiths:God's judgments and deliverances; He makes all things to work together for good.

(c). ch. 2. The man with the measuring line:the manifestation of God on behalf of His people; their return, restoration to favor, and glorious exaltation, 1:(1-5). Jehovah's manifestation in glory, 2:(6-9).Deliverance through judgment, 3:(10-12).The full blessing.

(3). ch. 3. Joshua, the high priest, in Jehovah's presence, and the coming of the branch (or sprout) announced-it is a sanctuary lesson showing the inward work essential for the accomplishment of the foregoing promises.

(a), vers. 1-5. Accusation, but there is forgiveness with Jehovah.

(6). vers. 6, 7.The call to obedience to which promise is attached, (c).vers. 8-10. The branch, through whom the full blessing will be realized.

2. (chs. 4-6). The features of Jehovah's ministry in relation to His people, and His government in connection with them and the Gentiles, which issues in the setting up of "the branch" in kingly and priestly power, so that "the latter glory" (compare Haggai 2:9, N. Tram.) of the rebuilt house shall be greater than the former.

(1). ch. 4. Divine Order and power are maintained through royalty and priesthood, by which all blessings are brought in and maintained.
(2) chs. 5:1-6:8. Evil searched out and judged, whether in connection with God's people or the nations at large.

(a) 5:1-4. The flying roll:the book of prophetic woes consequent upon the broken law, because of which both divine and human rights have been violated.

(b) vers. 5-11. The woman in the ephah:a symbolic representation of the apostate people in captivity to commercialism (ephah) and false religion (woman), unrepentant, and sealed to their doom (the talent of lead)-a judaically decreed blindness (Isa. 9:9-12). This is historically identified with the ungodly influences of Babylon (Shinar), upon which Jehovah's overwhelming judgment has been pronounced. (c) 6:1-8. The four chariots-"the four spirits of the heavens"-the divine agencies of providential government among the nations. Four shows they universal in their scope.

(3). chs. 6:9-15. Christ manifested in His glory as King and Priest-the One in whom the fulness of civil and religious power is mediatorially vested according to the divine will.

For lack of space the lesson-study on Colossians has to be omitted this month.

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

DAILY BIBLE HEADING………… Nov. 16th, Isa. 7; Nov. 30th, Isa. 21; Dec. 15th, Isa. 36.

GOOD READING…. ."The Minor Prophets," by H. A. I. Pages 390-421.

Daily Bible Reading

Isaiah may rightly be considered the chief of the prophets. He is exceeded only by Jeremiah in the length of his book, which is much broader in vision, and filled with brightest gospel announcements. He deals with God's purposes of blessing in their universal relation, bringing out His majesty and glory in a very special way- Isaiah gives us some of the great prophecies concerning Christ. For example, note chapters 7,9,11, 32, 40, 49, 53, 61, and 63, in which we find the truth of His perfect humanity, divine glory, lowly service, rejection, kingly place, redeeming love and power, complete victory over evil, and His glorious kingdom.

Along with such unfoldings of grace, Isaiah sets forth the righteousness and holiness of God, and, of necessity, His "strange work," that of judgment.

He exposes the moral state of God's people, showing in detail how they had departed from His revealed will and followed the ways of the nations, while also we see that God spares a faithful remnant with whom the law and the testimony are found. With them, too, is found that broken and contrite spirit in which Jehovah finds pleasure and with which He dwells. This remnant is mentioned as early as chapter one (ver. 9). Again in chaps. 6:13; 8:16-18; 24:13-15; 17:6-8. In the closing chapters (50-66) the voice of this remnant is heard either in confession, mourning over abounding evil, expressing expectance of the coming deliverance when the Redeemer shall come out of Zion, or sounding the note of victory in faith's anticipation, or finally when actually realized in kingdom-glory.

Chapters 1-12 form the first division of this book, in which Israel's complete failure, through independence and rebellion, spite of God's care and bountiful provision, is particularly presented in chapter 5. Hope of blessing is found alone in and through the Son given who, in the full power of the Spirit, will bring to final accomplishment God's purposes for Israel.

Beginning with chapter 13 a great series of judgments are pronounced on the nations, reaching to universal proportions in chapter 24. This second division closes with another presentation of Israel's deliverance and glory under Messiah.

The third division (chs. 28-35)shows the people weighed in the balances of the sanctuary and found wanting. Then after the purging work of judgment, in which the fire of God's holiness consumes the dross, the ransomed of the Lord shall sing their songs of everlasting joy, "and sorrow and sighing shall flee away."

Our Good Reading
This month we finish reading Zechariah, commencing with chapter 11 which is the second part of the last division of the book. As already mentioned, this last (third) and main part (chs. 9-14) gives a picture of the future period of power and glory upon which Israel shall enter through Jehovah's manifestation on her behalf, this finally bringing in divine blessing for all the earth.

In chapter 11 we find this is accomplished through Jehovah's preservation of a remnant out of the mass of the nation which in its unbelief despised the good and true Shepherd, submitting to the evil and false shepherd upon whom utter destruction is visited.

The three last chapters (12-14) shows the way in which full victory is realized, and the blessing of Jehovah's presence enjoyed. The repentance and purification of the people come first, then Jehovah's manifestation in delivering power, judging the enemies, making His city and people the center of world-wide blessing.

An Excerpt

"After being cooped up in the city so large a part of the summer, the children are nearly wild with delight at being in the country once more. Our dear Una skips about with a buoyancy I have never seen in her; and as to our boys I scarcely see them except at meal-time and bedtime. They just live out-of-doors. They follow the men at their work, asking all sorts of questions which Mr. B– reports to me at night with delighted laughter. People ask me how it happens that my children are all so promptly obedient and so happy-as if it chanced that some parents have such children, or chanced that some have not! I am afraid it is only too true, as some one has remarked, that "This is the age of obedient parents!" What then will be the future of their children? How can they yield to God who have never been taught to yield to parental authority? And how fitted will they be to rule their own households who have never learned to rule themselves?" -From "Stepping Heavenward."