AN ATTEMPT TO POINT OUT SOME OF THE MANY ANALOGIES BETWEEN THE HUMAN BODY, ITS STRUCTURE AND FUNCTIONS, AND THE NEW MAN IN CHRIST, VIEWED INDIVIDUALLY AND CORPORATELY

"My substance was not hid from Thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. How precious also are thy thoughts unto me, O God! How great is the sum of them! If I should count them, they are more in number than the sand:when I awake, I am still with Thee" (Ps. 1 39:1 5-1 8).

INTRODUCTORY

It is with considerable diffidence that the following is presented to the Bible student. It is in reality an attempt to link together two great departments in the domain of truth, the connection between which has hitherto been thought by most to be of a most casual, superficial character; but there has been, and perhaps is, an increasing recognition of the continuity in the whole realm of truth, whether it is revealed in the open pages of our Bible, or concealed in the vast fields of Nature. We will here only remind our readers of the great amount of parabolic teaching in the Scriptures, as giving us encouragement to go to the same field of Nature and in a reverent spirit expect to find further unfoldings and illustrations of truth.

We are quite prepared to find the Materialist or the Agnostic looking with contempt upon any theory to show that the body of man is not only a vehicle, or instrument of service, but is in a very real way, an expression of his spirit. It may be that among Christians who are unacquainted with the subject, we may also meet with a distinct refusal of what they may term a very questionable and possibly dangerous line of teaching.

Before going any further it may be well to state as concisely as possible what this teaching is. It is an attempt, to show that the body of man is not only a marvelous piece of machinery by which he is enabled to carry out his will in intercourse with the outside world, but that it is an expression of the entire man; that it is not merely the house in which he lives but an integral part of his personality, of himself; that man without a body would not be a man in the full sense of the word.

The attempt will further be made to show that the body is typical of the spiritual man in contrast to, or as well as, the natural man; that its form, functions, various departments, or system of activities, are types of the functions and activities of the new man. It will also be pointed out how the food used in the sustenance of the body offers many striking symbols of our spiritual nourishment, and that as there are various classes of food, each essential to the proper maintenance of bodily health, and each with certain dangers if taken in excess, so it is with our spiritual sustenance. The very air we breathe suggests types of the vital breath and native air needed for the maintenance of spiritual life.

Following this, effort will also be made to show that the body is a type of the church, the body of Christ, in which every believer is a living part of the organism, and where his place is as definitely fixed as is that of every member in his physical body. Here we have so manifestly Scripture authority for our comparison that it would almost seem to be needless to plead for tolerance in our examination. But even here perhaps some may not be prepared to go into fuller particulars and more minute detail than the Scripture itself does. We can only remind our readers of our Lord's words, "Know ye not this parable? How then will ye know all parables?" as our justification for carrying the light of truth which He has given us into every corner of His domain.

To trace this symbolism throughout the entire body . from the elements which are its constituents, through its cell organism, to the delicate structure of its various parts and their perfect adjustment and harmonious relation, is a serious undertaking from which one might well shrink. There is great need to examine most carefully the facts of physiology and to guard against incorrect, or crude statements, which would expose one justly to the contempt of professional men. On the other hand there must be equal care to state spiritual truth in a scriptural way, and to show in a sober manner the relation between the two.

The conclusion arrived at is that the body is, as has already been said, more than an instrument, more even than an illustration of the man; it is an expression of him, an integral part of his being, which in its spiritual suitability, at the resurrection will be eternally recognized as such.

May we be allowed to go a step further and claim that the human body will be found to set forth in many ways truths as to the entire material creation, its present and eternal forms? We will set no limits to the extent to which this symbolism may be carried. Indeed, it is scarcely a part of what will now occupy us, but we simply refer to it that the devout reader may be reminded of that word which says, "The works of the Lord are great, sought out of all them that have pleasure therein" (Ps. 111:2).

Our readers then will not be surprised at the hesitancy with which we make the attempt indicated above. When we think of the immense mass of new discoveries made in the department of physiological truth within recent years, discoveries which have almost revolutionized previous theories; and when these discoveries are being added to constantly by medical research, we may well shrink from undue dogmatism, but our confidence is not in the science of man but rather in the Lord, the Creator and Redeemer of the body, and the Head of the Church.

He is the center of all God's purposes, and all things are, or will be, put beneath His feet. His precious Word, "the Word of Christ" (Col. 3:16), must be our only guide as we take up the ascertained facts of physiological truth, and seek to show that they are in harmony with the whole purpose of God, and with that purpose as connected with man. It is ever the joy of the Spirit to glorify Christ, and we shall not be surprised to find those glories in this department of truth as in all others.

It would be interesting to trace the history of symbolism from the beginning. All creation is a parable, and sets forth in its materials and organization some spiritual truth. We might indeed speak of the material creation as forming the garments of the invisible God,-"The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead" (Rom. 1:20). The Word of God, in both Old and New Testaments, abounds in parabolic teaching. Our blessed Lord constantly made use of it, nor can we doubt that His miracles were acted parables conveying deep spiritual truths. The closing book of Scripture, fittingly called "The Revelation," is a mass of symbolism. It is perfectly clear that God has given us a book in which the exterior and material are the garments of the inward and spiritual. It is equally evident that what He has given us is not the sum total of all parabolic teaching, but intended to awaken our interest and to give us a key by which we can unlock the hid treasures of divine truth stored up in every department of Nature. The word quoted just above is an incentive to go on in the simplicity and joy of faith to trace the "unsearchable riches of Christ" in the whole domain of His inheritance, for "He is heir of all things," and His stamp is upon them all, not merely the stamp of the Creator, but of the Redeemer. It is unbelief alone which is blind to this, while faith recognizes His image in everything His hand has touched. Sin indeed has marred that image in us as well as blurred our vision, but faith still finds in the creature, although made subject to vanity, abundant evidence of its original purpose, and in this sees some of the lineaments of Him who shows Himself to His beloved people through every "lattice" (Song 2:9).

That the view is but partial we need not be surprised. Only in the Word of God, in the New Testament, does the unveiled glory shine forth in the face of Jesus Christ, for it is only since Redemption has been accomplished and He has taken His seat on high that He has sent forth His Spirit to guide His people into all truth. Only since He has thus inspired His apostles can it be said that the Word of God-is "complete" (Col. 1:25). But with this light now given to illumine our way we can go back into the Old Testament and then back into creation itself, and find more and more of that "great spoil" which rewards the diligent seeker.

And faith has rejoiced to do this. In the heavens and the depths, in inanimate mineral, as well as in plant and animal organism, men have discerned, not merely the "footprints of the Creator," but the witness of the Redeemer as well.* * "The Ministry of Nature;" "The True Vine;" "The Sabbath of the Fields," by Hugh MacMillan; "Spiritual Law in the Natural World," by F. W. Grant; "Modern Science and Christianity," "Symbolic," "Das Lied der Schopfung," by F. Bettex, are a few most valuable examples of this.* S. Ridout

(Continued in next number.)

When Antigones was ready to encounter Ptolemy's armada in a sea-fight, the pilot cried out, "How many are they!-more than we!" " Tis true," said the courageous king, "if you count their numbers, they surpass us; but for how many do you value me?" As another has said, "If the ground of our assurance rested upon ourselves it might justly be called presumption; but the Lord and the power of His might being the ground thereof, they either know not what is the might of His power, or else too lightly esteem it, who account assured confidence thereon as presumption."

Faith asks triumphantly:"If God be for us, who can be against us?" "This is the victory that overcometh the world, even our faith," writes the apostle. "Where is your faith?" the Lord once asked His timid disciples. The same question might be put to many a "fearful saint" today. If my faith is not in man, not in myself, but in God, in Christ, what can I, what need I fear?

Take""fresh courage," then, O timid soul. "Be still," your Saviour says, "and know that I AM GOD!" C. K.

*This article was first published some 20 years ago. Repentance being little spoken of now-a-days, yea, even denied by some as of first necessity in the work of the gospel, it is revised and reprinted.–Ed.*

Repentance is given a large and important place in the Word of God, whether in the present or past dispensation -before law, under law, or now under grace. Ever since the fall, men have been a prey to sin, and God has ever been calling man to repentance. The teaching of the Word therefore is perfectly distinct, and with no uncertain sound it cries, "Repent, repent!" This was the voice of the Spirit in the prophets of old; it was the special mission of John the Baptist; and when the Saviour Himself appeared, His call to men was, "Repent ye, and believe the gospel" (Mark 1:15).When He sent out the twelve, they went out and preached that men should repent(Mark 6:12);and His answer to those who spoke to Him of the dreadful end of the Galileans was, "Except ye repent, ye shall all likewise perish" (Luke 13:1-5).

But let us note the order in which the Holy Spirit presents that truth to us. Let us first say, however, that repentance is not the gospel. We need to distinguish, but not separate them. Serious results ensue from overlooking or neglecting either one or the other. If repentance is not preached the deep searching effect of truth will be wanting, and there will be but little fruit to God's liking. And if the glad tidings of God's grace be lacking, the soul is left in darkness and lack of peace.

Repentance is the call of a righteous God to His disobedient, sinful, and responsible creatures. He has entrusted the preaching of it to the evangelist as he goes forth among the masses of mankind. It is a message sent to sinners. "I am not come to call the righteous, but sinners to repentance" (Matt. 9:13). This is where God's work begins in souls; it is that which prepares the heart and the conscience to receive the gospel-on the same principle as the plow prepares the ground for the seed. One precedes the other, and the same hand that holds the plow sows also the precious seed which will produce life with its golden harvest. The plow and the seed-basket are to be distinguished, but not separated. To use one without the other is a serious mistake. The plowman keeps the sowing in view; the sower, the harvest.

As is God's order in nature, so, we believe, is His order in spiritual things. That the work be solid and abiding, and that souls be not deceived or led in a free and easy way of confessing Christ, the conscience must be plowed. We have often heard the expression, "I believe in the Lord," with little conscience about sin. We would keep in mind this danger, and warn everyone who preaches the Word, Sunday-school teachers and parents also, to look for exercise of heart and conscience in all cases of professed conversion, remembering that it is written, "God commandeth all men everywhere to repent" (Acts 17:30).

Repentance is the work of the Holy Spirit in sinners. It may be deeper with some than with others. It will grow deeper in all as they go on with God, but let us accept nothing as genuine apart from manifest repentance.

But what is repentance? We have already quoted from the words of the Lord Himself that it is sinners who are called to it, hence it is a work of the Spirit of God with sinners. It is the breakdown of the responsible man before God, and the confession of what he is. It is strikingly illustrated in the case of the publican in the temple (Luke 18:13). When man is brought into God's presence by the Spirit of God, and gets a right view of himself and his sins, there will be conviction, and confession too-the soul gives in, am? is humbled before God. This is repentance; it is a great struggle with the enemy of souls who ever seeks to hinder men from it. It is the time when the preacher needs to be especially watchful and prayerful. When the cry is heard, "I have sinned," the answer is readily given, "Deliver him from going down to the pit; I have found a ransom" (Job 33:24).

New birth introduces the soul into a new relationship with God; the man is no more a "sinner," but a "child of God;" forgiveness of sins and peace with God are his. God, who is sovereign in all His works, may use various means to produce this- to reach the conscience and heart of man:but whatever means He uses, it can be said to be His goodness; it is "the goodness of God that leadeth thee to repentance." It may be through an earnest warning of the judgment to come; or, an appeal as from God's love; or, the holding up of the Cross as God's judgment of sin,-the holiness of God-the second coming of the Lord, or any other part of the truth to subdue man's will and pride. Whatever it be, the Spirit uses it as He wills, to get at the heart and conscience of man, and lead him to repentance.

The soul is thus made ready for the good seed of the gospel; and when the gospel message is received by faith into the heart, life, new birth, and salvation follow. The Scripture order is repentance first, followed by remission of sins (Luke 24:47); repentance and conversion (Acts 3:19); repentance unto life (Acts 11:18); repentance towards God and faith towards our Lord Jesus Christ (Acts 20:21). Repentance is a divine work, but must not be confounded with divine life. Repentance is connected with the conviction of sin; divine life with new birth. One is the closing up of the old life and its history; the other, the beginning of the new.

Oh that we were more alive to the necessity of such work as this! A servant of Christ remarked sometime ago, after this truth of repentance had been preached, "I see my mistake. I have preached the gospel, but it has been like sowing seed upon the unbroken soil of the prairie, I have not been using the plow and there has been no breaking up of the fallow ground, and little fruit." Let these words be weighed. Let our service be definite in our appeals to men. Let us yearn over sinners, plead with them, and warn them. Let the compassions of Christ fill our hearts. Let His tears be ours, His love constrain us; and in this earnest work let us remember that preaching is not teaching, nor mere expositions of Scripture; but, with the Scriptures in hand, let it be a heart-to-heart contact with men. When souls are broken down it is an easy matter to unfold the gospel; the heart is ready then, the soil is prepared, and the precious seed of the gospel has but to be sown for life and fruit to follow.

The natural man's need is twofold-life and forgiveness. The sinner is dead in trespasses and in sins, therefore life is needed; and a sinner needs forgiveness. Moral death, like natural death, is not the extinction of the responsible man, but a condition of separation or alienation from God. The fall brought in this condition. When the soul is brought under conviction and the cry is heard, "What must I do to be saved?" the plow has wrought in that dead sinner; and his heart is ready for the good news, "Believe on the Lord Jesus Christ, and thou shalt be saved." This is the incorruptible seed, the word of God (1 Pet. 1:23), which, received into the heart by faith, imparts divine life through the power of the Holy Spirit, and relationship as a child in the Father's family is new established (John 20:31).
With this new life, forgiveness is also bestowed. Can we imagine a child in God's family, a possessor of this new life, and yet not forgiven, not yet cleansed by the blood? We can readily understand that one newly born again by the Word and the Spirit may not yet have the intelligence of these blessings, and needing the light of Scripture to enter into the conscious enjoyment of what is given him; but the fact itself, that is, God's forgiveness as the portion of every soul born of God, who can question it? (Acts 13:38, 39; 1 John 2:12.) Cleansed from our denied state, and given new life, the blood of atonement removes all that was against us-puts our guilt forever away (1 John 1:7).

We repeat, every soul who receives God's testimony is born of God, is forgiven, is a child in God's family and possesses eternal life. The knowledge of these things will, as with any other beginning, at first be very limited; the apprehension of it more or less vague. Growth, development, intelligence, will all follow; and grace, relationship, our privileges and responsibilities, will all be better understood as the soul goes on with God, and searches the Word of Truth. We are all babes at first, young men in time, and fathers when we become matured Christians; but our relationship with God is established at new birth; for eternal life is what every one born of God receives in the new birth (John 20:31; 1 John 5:1,11-13).* *Verse 13 in the Revised Version reads thus:"These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God." With this agree J. N. D.'s Translation, and Numerical Bible.-[Ed.*

(Concluded in next number.)
'THEY WORSHIPED HIM'

"Not to do Mine own Will." Perhaps the most striking feature in our blessed Lord's character here on earth was His obedience to His Father's will. Where all was perfect, it is difficult to single out any one characteristic that was preeminent. We can only speak of His obedience in this way, because it was the salient element in every department in His life and activity. Whatever He did or said was marked by that.

We may speak of this obedience in a twofold way, the obedience of action, and that of submission. There was nothing negative or weak about Him. He was here to carry out the will of the omnipotent God. His life therefore was one of ceaseless activity. "Wist ye not that I must be about My Father's business?" Much of this was for the eye of God alone. With what delight the Father would dwell upon every detail of that obedient life. His works, no matter how marvelous and beneficent, were for the eye of God. His words, such as never man spake, were given Him by the Father. Wherever He was this tireless obedience marked His every step:"I must work the works of Him that sent Me."

Yet there was nothing restless in all this, no uncertainty, no haste marked it. The other characteristic of submission was everywhere present. It is seen in His habitual spirit of prayer, which is the expression of dependence and submission. He was ever "meek and lowly in heart," ever accepted the will of the Father, though perfectly conscious where that holy will was leading. And when the supreme hour arrived, it found Him ready. The scene in the garden was not the strength of His will against the Father's, but the shrinking of absolute holiness from the thought of being "made sin." "Now is my soul troubled; and what shall I say? Father, save Me from this hour? But for this cause came I unto this hour. Father, glorify Thy Name."

It was this submission that led Him to yield to all the obloquy of the arrest, the trials before the High Priest and Pilate; that took Him from the judgment hall to Calvary; that led Him to give His "back to the smiters and His cheeks to them that plucked off the hair," that hid not His face from shame and spitting. It was obedience that allowed the cruel nails and the crown of thorns, all the unspeakable suffering at the hands of man, and the more awful horror of forsaking by God. He became "obedient unto death, the death of the cross." Blessed Lord!

"We will not have this Man." The history of the human race may be condensed into one word-self-will. It was this which led to the first act of disobedience, that severed the link between man and God. The entire nature of man, marred by nameless deeds of shame and sin, is essentially characterized by self-will. That is the root, whatever the fruit may be. It is one of the great mistakes of men to be occupied with certain of the fruits, which they quite admit require correction or excision, while ignoring the root, which is the source of all-self-will.

It is this which makes new birth an absolute necessity- for the moral or immoral. There is nothing for the "old man" but crucifixion-"Our old man is crucified with Him." And this God has most blessedly effected in the cross of our Lord. He has given His judgments, and in the person of our Substitute effected it for every believer. Most blessed it is to see this, not as a matter of attainment or experience, but as a fact, which faith rejoices to recognize. —

"To do His will." The new man is a new creation, "renewed in knowledge after the image of Him that created him." And Christ is the pattern and the power of this new man, "Where.. . .Christ is all and in all" (Col. 3:10,11). We are chosen "unto obedience" (1 Pet. 1:23). Faith can say, "I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by faith of the Son of God, who loved me, and gave Himself for me" (Gal. 2:20).

There is but one standard of the Christian life-"to walk even as He walked" (1 John 2:6). That we offend in many things every honest heart will sorrowfully admit. There is but one remedy for a carnal walk, expressed in the twofold thought-"No confidence in the flesh," and "walk in the Spirit." In other words, it is only in the measure in which it is a reality in the soul that Christ dwells in the heart by faith. Thus the new life, the new nature, is expressed in our lives, and "the deeds of the body," of the natural heart, are mortified. This new life is displayed, as was our blessed Lord's, in submission and obedience. ____

Self-will is a terrible thing. It crucified the Lord. "He delivered Jesus to their will" (Luke 23:25). Nor must we think of a "new will" in us which can be trusted. We sometimes think of a strong natural will as being useful in the things of God. As a matter of fact, the only will that can be used of God is one which by grace has been made subject to God. If the blessed Son of God, whose will was essentially holy, could say, "Not My will," can we say aught else? Paul was an apostle "by the will of God" (Col. 1:1), "Not of men nor by man" (Gal. 1:1). His proud will was laid at the feet of the Lord Jesus, the only place to lay the will, weak or strong.

"Our wills are ours, we know not how; Our wills are ours, to make them Thine."

This gives abundant food for sober thought, both in the home and the assembly. What a pitiful sight it is when the will of a little child is arrayed against his father. And how unutterably pathetic it is when the father's will is arrayed against the child. "The child's will must be broken "-by whom and to whom? To my will? Is my will any better than the will of any one else?

Nor does this mean a nerveless amiability which leads on to lawlessness and the man of sin. It is an awful thing to strengthen in the child the tyranny of its self-will. But let us see that we do not take the place of self-will. "Children, obey your parents, in the Lord, for this is right" (Eph. 6:1). We are to teach our children obedience, not because we say so, but because God has said so. The instrument which the Spirit of God uses is the conscience, a sense of responsibility to God alone. This begets an obedience to parents, which does not turn the mind from the only authority. It does not weaken the firmness of the parental hand, nor remove the rod which, if occasion need, must smite. But all is done by the parent hi obedience to the Lord, and the child is brought up in the nurture and admonition of the Lord. Happy the house where His blessed will is supreme.

The same is true in the assembly. All government is of God. No assembly action can be binding except it is in obedience to God, according to His Word. There is no other authority. God sweeps away all the poor pomp and circumstance of ecclesiastical authority, whether vested in pope or bishop, clergyman or elder, and directs our eye to His will alone. That will is alone binding, and it will lead us to all true subjection one to another. The younger will be subject to the elder, because it is God who has ordained this. The elder will never say, "This is our will, and therefore must be obeyed," but, "This is the will of God."
It makes a vast difference. Some young energetic brother may be restive under the mere will of an older brother, but if he sees God's will in and behind the other, he cannot be restive under that. We are not called to obey the will of even a good man because it is his will. If a good man has no other authority for something than that it is his will, he cannot impose that upon others.

And so we are shut up to God; blessed necessity. "We ought to obey God rather than men" (Acts S:29), is sufficient authority in every department of life, the State, the home, the marts of trade, and the Assembly. Before us we have the perfect Exemplar, whose words may well find the echo of deep desire in our hearts-"I do always those things that please Him." S. R.

That which is given for the Christian's guidance is not God's blessings but His will as revealed in the Word. Precious blessings will be found in the path of faith, surely, for God will be there, with all the riches of His grace, and their enjoyment is most precious; but blessings are not our guide; they may at times help us to discern what is pleasing to God; but that which is the spring and controller of our actions is not the joy we find by the way, but the express will of God.

There is a disposition which is but natural to us, to seek our own, to have respect for that which is pleasant to us, and to take our own comfort and feelings for guides; but obedience to the will of God is a very different think:for, in the first case, self is the object sought; in the second, that which is suitable to God.

I feel alarmed when I see those who pursue their course without clear knowledge of the will of God; who come simply because Christians whom they respect have taken this path before them; or because they have found in it, at times, more life, joy, or light than elsewhere. But what will become of such in the hour of trial? Perplexity awaits them, and perhaps temptation to return to what they have left! God may indeed strengthen through sad experience, but how much better and safer to start aright with God's principles.

Again, I say, enjoyment is not ,a sure guide:it may be wanting even when things are, as a whole, according to God's mind, while there remain yet things to be judged. The very presence of God is a cause of discomfort if God's children feel there is sin among them, and this discomfort would not be felt if God were not with them. The unestablished are much shaken if God comes in to judge; whilst he who understands and obeys the will of God has confidence, though the day may be dark, and in this there is much peace.

It is in a faithful walk we find most trials. Satan lets alone those who do not walk by faith, but assails in various ways those whose hearts are right, and whose eye is single before God.

Those who follow a path simply on account of the blessing and comfort they find in it, are, in a sense, like those to whom the Lord once said, "Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves " (John 6:26). If they had given heed to His miracles, they would have proved to them that Jesus was sent from the Father, and would have clung to Him as the One who had "the words of eternal life," and was "the Christ, the Son of the living God." In this case, their attachment to Jesus would have been unwavering, in spite of all trials. But they followed Jesus not for His own sake but for the loaves with which He had fed them-that is, for their own comfort rather than for the truth that He was teaching them. When the soul is in this state, it may soon leave Jesus because of the hard things which may be the lot of those that walk with Him.

The history of the remnant, brought back to their land out of captivity to build the temple of the Lord amid many difficulties, has much instruction for us because of the similarity of their position and ours at the present time. In returning to the land of their fathers, they returned as well as they could to the worship of God. In this was great joy; but there was a series of difficulties in the accomplishment of this, though it was altogether according to the mind of God. Difficulties were met with on every side; much chastening, too, and merited reproofs were incurred by them from their faithful God; and if they took into consideration the prosperity and peace of their brethren who had remained in captivity, it might have caused discouragement. It was needful therefore that those who had returned from the Babylonish captivity should understand the will and purpose of God; for had they only sought comforts, they would soon have been discouraged. Did not some regret leaving Babylon when they endured the opprobrium and saw the state of the remnant? Yet they were just in the position, if not fully in the state, in which God would have them. The Name and Spirit of the Lord were there; there also were His prophets, His worship, His Word:none of these were found in Media-neither the presence nor even the name of the Lord are once mentioned in the Book of Esther.

Remember, also, the horrible language of the Jews who returned to Egypt instead of abiding in their land as Jeremiah urged them to do. Satan blinds men who follow their own thoughts instead of God's revealed will. They answer Jeremiah, "As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven…. as we have done, we, and our fathers…. . for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine" (Jer. 44:16-18). Prosperity in this world was one of the blessings of the Jewish covenant; but they should have seen that in their present condition it was the hand of the Lord that was against them.

In connection with "revivals" it has been asked, "Why is there much blessing around, while there is none among those that walk with you?" I answer, It is a mistake to suppose there is none. If God makes us partakers in what He counts most precious, I cannot say there is none. The pains He takes to humble us, and to lower us in our own eyes, is a proof of the interest He graciously takes in us. His work is to strip us of self, which is the greatest obstacle to our blessing. It is bitter water to the flesh, doubtless, but most needful. If we have risen high in our own conceits, on account of some little light and knowledge (and our foolish pride has already brought us much sorrow), what better could God do for us than to deliver us from that which hinders us from being vessels of blessing?

Nor let us forget the state of ruin into which the Church has fallen. We who preach of this ruin should be the first to feel the misery of it. We are also (unconsciously, perhaps) enslaved by worldly customs and principles; unfaithfulness in minor things too is not un-frequently the cause of painful trials.

As to some who are bewildered by "revivals" in places with which we cannot be identified, let us rejoice when souls are really turned from darkness to light. It is a great honor to be used of God for such a work. Still, revivals do not make right what the Word condemns as to other things; nor let us confound the true conversion of souls with lists of names or numbers given out for the satisfaction or praise of men. God has given us joy in the conversion of many, at times, and it is well to humble ourselves before Him if drought is felt. Only let us remember that blessing does not prove that all is right where God is pleased to bless.

We are shown this in Acts 21:20 in the Judaeo-Christian Church at Jerusalem :"Thou seest, brother, how many thousands of the Jews there are that believe." Advantage could be taken of this to show that God approved that Judaeo-Christian state of things, and to wage war with those who did not link themselves with it, so as to slight the efforts of a Paul. But the fact was that whilst God was there to bless His Word and His sincere laborers, the system was judged soon after, when the Romans destroyed the city, burned the temple, and scattered the nation. God can act in the system as in a vessel, but not with the principles of the system. A. D.

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

QUES. 4.-What did the apostle mean by saying, "I would they were even cut off which trouble you?" (Gal. 5:12). Please answer in Help and Food.

ANS.-A more exact translation of the passage is:"I would even that they would cut themselves off who throw you into confusion." The apostle's desire is that these Judaizing teachers might indeed separate themselves from the Galatian assemblies amongst whom they brought confusion by their teaching, urging the Galatians to be circumcised and keep Moses' law, ch. 6:12. Their efforts to have the Galatians circumcised is thus turned upon themselves-let them circumcise themselves, 1:e., cut themselves off from you, says the indignant apostle. From the beginning of Christianity Satan's endeavor has been to corrupt or destroy the gospel by bringing in Judaist or law teachers in the Christian assemblies. See Acts ch. 15; Phil. 3:2, 3, etc. This whole epistle (Galatians) was written to expose their subtle teachings and deliver God's people from them.

QUES. 5.-Kindly give us through Help and Food what light you can on John 3:3, 5-that is, to see the Kingdom, and enter into it. Also, When was Nicodemus born again?

ANS.-It is taught by some that seeing the Kingdom and entering it are quite different. If by "seeing" they mean just to mentally apprehend what the kingdom is, it seems too trivial to put such a thought in the Lord's words. I prefer to take the two expressions as in fact having the same meaning. In ver. 36 of this chapter it is said, "He that believeth not the Son shall not see life, but the wrath of God abideth on him;" can we suppose that not to "see life" means not to mentally apprehend what life is? Or does it not plainly mean he shall not enter it? "Hair-splitting" seldom does any good, but often much harm. Let us take heed to the apostle's word to Timothy:"Charge them before the Lord that they strive not about words to no profit, but to the subverting of the hearers" (2 Tim. 2:14).

"When was Nicodemus born again?" Just as every one of us is:When we receive Christ by faith. See John 1:12,13; 1 John 5:12,13; 1 Pet. 1:23, 25.

"I know not by what methods rare,
But this I know-GOD answers prayer;
I know not when He sends the word
That tells us fervent prayer is heard.
I know it cometh-soon or late;
Therefore we need to pray and wait.
I know not if the blessing sought
Will come in just the way I THOUGHT:
I leave my prayers with Him alone,
Whose Will is wiser than my own."

Through the Lord's mercy we have reached the close of another year, and as we look back over the past 12 months we have very much to be grateful for.

First, The workers in the various fields abroad have been preserved in a good measure of health and enabled to carry on the work with vigor and encouragement. In Japan there has been a widening out, and tokens of blessing. In China in the midst of dangers and the unsettled state of the country, the work has gone on. In the Western Hemisphere, in Central America, as well as among the Indians, there has been steady work in the dissemination of the truth. The same may be said of France, and in Africa the work of establishing and enlarging the sphere of labor has gone on. We would return our thanks for all that is past, and look forward to a year of blessing, should the Lord tarry, in the future.

Next, we are very thankful to have been permitted to disseminate the news from the Foreign Field in our pages. Letters from many parts of the world have been spread before our readers, and their message, we are persuaded, has had the effect of deepening their interest and of stirring up prayer in many hearts. We are thankful for the numbers of prayer-meetings devoted to the foreign work, and trust that this feature will mark all our gatherings. It is suggested that one meeting a month of the regular prayer-meetings be devoted to this special need.

We are deeply thankful that the Lord has stirred the hearts of a number of our young to give themselves to the work abroad. The circular letter which follows will give details.

We would also record with gratitude the liberal ministry to this work from various gatherings and individuals throughout this land and Canada. While the Spirit alone is the power for all service, "your heavenly Father knoweth that ye have need of these things." May the Lord abundantly bless all this service of love, and guide and keep us in the path of simplicity and dependence which His precious word marks out.

The following summary and extracts will give details, calling for renewed prayer and faith.

BAHAMAS

Some weeks ago we heard from our brother R. S. Stratton that much property and the meeting-room at Andros Island had been completely destroyed by a hurricane. The news was circulated amongst different gatherings, and generous help was sent. On Oct 15 our brother Stratton wrote that Mr. Van Ryn expected to go with his family to Harbour Island, in "The Evangel," whilst he purposed to go to Andros to render whatever assistance he could to the brethren who had suffered in the two hurricanes, of which the last had done more damage than the first.

Before they were able to carry out this purpose a telegram arrived from Hopetown, dated Oct. 25th:"Hurricane, tidal wave, Abaco homes complete destruction. Clothing, help, needed immediately. Stratton." Five hundred dollars was cabled at once, with a request to purchase clothing in the Bahamas, as more suitable garments could be bought there, and at a cheaper price. Fourteen assemblies were notified, and $2500 has already been received and forwarded by the Missionary Fund, while other amounts have been sent direct. Three cases of clothing have also been dispatched. Brother Stratton wrote on Oct. 24th that the hurricane was "accompanied by a tidal wave which rose 15 ft., and nearly wiped out our town, leaving but 8 houses standing. Mine was among these, but was shaken off the pins, and really unsafe. My father and mother-in-law, brother Van Ryn, his wife and three children, and two sisters, besides my own family of six, are living in its 4 rooms. Everything is practically destroyed, and we are faced with starvation…. God spared "The Evangel"-a perfect miracle-so we were able after 2 days to go to Hopetown and get stores. To-day (24th) the Government has a boat here with provisions so we will not starve…. We all faced death by drowning. Brother Van Ryn's little baby was swept out of his arms and drowned. He had two large and deep cuts in his injured leg below the knee, which I had to stitch up under very unsanitary conditions. The dear brethren express their deep thanks to all who have come to their help in their great need, and above all to the Lord for all His gracious mercy in sparing their lives and now caring for their wants."

Other and more detailed letters have been received, but the above gives the main facts. There were 120 houses in Abaco, and the latest reports say six only are left.

Tokyo, Japan., Oct. 5th, 1926.

Enclosed is receipt for the kind gift from the Missionary Fund which we have received for the work of the Lord, for which my wife and I are very thankful. It came at a time of special need. The expenses of the work here are somewhat heavy.

The work goes on as usual. Last Sunday one more was baptized in Tokyo, at Kandu. Young brother Mizuno has given himself to the work of the Lord, as mentioned before, for which we are thankful. I have sent a detailed narrative memoranda as to the work to Brother Harshaw in Philadelphia, for the information of the brethren.* *This will be loaned to any upon request.* We send our affectionate greetings to those conducting the Missionary Fund work. Many thanks for the copy of the its report, June 16th. I am sure this is a service that will be much blessed of the Lord.

If young brother Pennington and his wife go to China, to where brother Kautto is, will you kindly extend our hearty invitation to them to visit us en route … The visit would be a happy change and refreshment to the saints here, and I would interpret for them. Brother and sister Koll left here for China on the 3rd of this month, to go on with the work that he was engaged in.

I hope soon, D.V., to visit the scattered brethren and sisters in both the north and south of the Empire, probably taking brother Mizuno with me, and doing gospel work with tracts and open-air meetings. E. B. Craig.

New York, Nov. 1st, 1926.

Beloved Brethren:Through the Lord's mercy we have been privileged to serve as a channel for your ministry to His servants in the foreign field. We have from time to time rendered you an account of our stewardship, and doubtless you have learned details from the laborers abroad through letters published in "Help and Food." We are now very glad to give you a little definite information regarding fresh encouragement as to further labor.
Our brother Wm. G. Amies, who has been with us on furlough for the last six or eight months and who was married to Miss Elsie Fretscher of the Camden, N. J., assembly, in October, is hoping with his wife to return to the Westcott Mission in the Congo. His health has been restored and he is now ready to resume his services in Africa.

Our sister Miss Marie De Vries of Detroit, as has been before noted, has offered herself to the Lord's work, preferably in Africa, and is waiting for the way to be opened. She is warmly recommended by her assembly.

Our young brother Mr. Virgil Pennington and his wife, of Newark, N. J., assembly, have offered themselves for the Lord's work in China and are now further preparing themselves for the service by taking a course in medical hospital training. Mrs. Pennington was born in China of Missionary parents and her knowledge of the language and conditions there should be of great service. They have the commendation of their assembly and our hearty fellowship.

Our brother Malcolm Gross, wife and family, have just returned from Nigeria after a prolonged season of labor. At the end of their furlough, perhaps next summer, they hope to join our brothers Dr. Woodhams, Searles, etc., and if it is the Lord's mind this may give opportunity for another station in this district. The Lord has so graciously supplied the needs of those already in the field that we are very happy in once more acquainting you with the above facts, so that everyone in fellowship should be able intelligently to help in this good work by their prayers and practical fellowship according to their ability:Ezra 2:69; Acts 11:29.

We may add that the cost of outfitting and sending out a laborer is about $1200.

All communications may be addressed, as before, to Mr. Hughes Fawcett, 115 Franklin St., New York.

The Administers of the Missionary Fund.

Berkeley, Calif., Sept. 16th, 1926.

Beloved brother:I am taking the privilege of sending you the enclosed circular letter on the work entrusted to us.

Copies of "Help and Food" could be used very advantageously on passenger liners here and elsewhere. They could be placed in Social Halls where passengers congregate, and hundreds have access to such literature, and would reach many Christians and missionaries who need its help and food. We could use 100 copies in each port. Yours in His soon coming,

Oscar S. Zimmermann.

Extracts from the Circular.

We feel this may well be termed a "Praise Letter" in reviewing the Lord's gracious dealings of the past few months in the trip to European harbors to establish new stations for taking the gospel to the numberless unreached, unsaved souls on board the ships of all nations.

Prayer was so abundantly answered that we are indeed full of praise to Him, and the resulting situation forces us to plead for further prayer that the way might be shown us as to how best to meet the opportunities given us for sowing the Seed.

No hindrances were found in any of the harbors visited, and in various places brethren were raised up, who have shown deep interest, a real love for souls, and are sacrificing much to keep the gospel lighthouses going upon shores where nine-tenths of the world's shipping originates.

During nine weeks spent in the overseas ports I was enabled to distribute literature on some 250 vessels; meetings were held in various cities and among people speaking different languages, and the following results given in answer to prayer, for which we rejoice.

Germany (Hamburg):Here the Lord has given us a faithful brother, his two sons and two other brethren helping him. Brother Sawallisch is a former chief steward on Atlantic liners, and his present position enables him to issue his own passes to visit the harbor, where he labors often until very late at night taking the gospel to the ships. A recent report from him showed 52 vessels reached in one month's time, distributing over 5200 pieces of literature.

Bremen :After applying to the proper authorities a pass was granted to board all ships in port, and in a letter just received from the two brethren whom the Lord provided for the work, they report having reached 174 small vessels and 350 large ones, flying flags of ten nations; a two-year pass has been granted them to visit all ships in port.

Bremerhaven:The large Atlantic liners dock here, and the Lord has stirred up lively interest to reach passengers as they sail. Many have been reached by boarding steamer trains at Bremen.

Holland (Rotterdam) :The Lord has given us two brethren, both with private means of support, and free to devote their entire time to the harbor work-one of them a high school professor on pension. Literature has been ordered direct to them from France, and two large boxes of literature have been shipped them from San Francisco, upon arrival of which they will begin work.

Belgium (Antwerp):A brother speaking fluently English, Dutch, German, Flemish and French has undertaken to board the ships in his spare time. In this large world-port no permit is necessary to gain access to all vessels.

France (Bordeaux and Marseilles):Brother L. J. Ger-main has undertaken to make the reaching of these two ports part of his work in France. He has visited several vessels in Bordeaux, and has written brethren in Mar-shies' and is now awaiting their action. Please pray definitely for these two ports.

ITALY (Genoa) :A brother was found who is willing to undertake the ship-visiting himself, if no one else is raised up He holds a permit from Mussolini's government for distributing gospel literature anywhere in Italy.
In London, England, and Dunkerque, France, a seamen's work was found already existing but greatly handicapped through continual shortage of literature. Several small shipments of literature were made to them by me, giving us a share in the enlarged work, and it is hoped we will be enabled by the Lord to continue so doing.

There is much poverty among European Christians, and though the brethren in each port are standing wholeheartedly behind their work, the supplies of literature to continue the work must come almost entirely through funds from God's people on this side of the Atlantic. It may be of interest to know that laboring brethren can live on about $50 per month in Italy, France and Belgium, owing to the present exchange rates.

This letter is being sent out as we draw to the close of our fifth year of laboring in faith and dependence upon the Lord alone, and looking back over this period we can surely rejoice much in what God has done in answer to prayer. San Francisco, New York, Boston and Halifax, with work in summer in the lake ports of Buffalo, Montreal, Erie, Toronto, etc., form the United States and Canada work. Galveston and New Orleans were occupied for some months, though we have no laborer on the Gulf at present. Pray for this need. With Auckland, N. Z. (the farthest station out), and these various new ports in Europe, we are enabled to send out a constant stream of literature day and night. These stations now encircle the globe and open up untold opportunities of reaching unsaved souls. This world-wide work calls for continued prayer and self-sacrifice.

It has been found necessary to have an American brother free to give all his time to a port in Europe (presumably Antwerp, where the present part-time worker cannot meet the extra large need).

There he could find more than an abundance of shipping to keep him busy, and at the same time be the medium for careful distribution of literature to be divided amongst these various European laborers as the needs are made known. Counsel, encouragement, exchange of lists of ships visited in order to avoid duplication, or where possible, to enable "follow up" work, and the prompt forwarding of supplies of literature to most needy points, will be of untold benefit to all the workers across the Atlantic, and a much more satisfactory means of handling the situation than could be done from San Francisco, so far away.

The Lord has laid the need upon some for definite prayer. The answer is already being manifested in that God has burdened our brother Jonas Eck with this wonderful opportunity, and provided for his immediate need, so that he expects to sail from New York for Antwerp, D.V., on Dec. 14th. Brother Eck has given his entire time to San Francisco harbor work for the past seven months, carrying it on faithfully during my absence, so his experience here has specially fitted him for this need overseas. Inasmuch as the new laborers in ports in Europe speak either English or German, and brother Eck is fluent in both, this will enable him to correspond with all. We commend him heartily as he goes on to his new field, and would urge continued prayer for him in his difficult task.

Another definite need for prayer is for Scripture text Calendars for 1927 for the work. These have proven an exceptionally valuable asset; bought at 17 cts. per copy, a single calendar brings a new message from God's Word each day of the year, often to as many as 25 or 30 men in one room, and printed in their native tongue.
Appreciating the hearty fellowship of all who have stood with us by prayer or gifts through these past five years, I remain, Yours, in our soon-coming Lord,

Oscar S. Zimmermann.

1 Tim. 4:13:"Apply thyself to reading"-Brazilian Trans.

My dear brethren:May I speak of what has made me a very happy man? It is lovely to have the mind saturated with the records of the life of Jesus by the oft-repeated reading of the Gospels. Though unable to tell the exact number of times, I am sure to have read the Four Gospels nigh to one hundred times, and the whole Bible over seventy times. Every book of the Bible has special charms to me for its dignity, majesty and loftiness; but to consider that in the Gospels we have the very words of Jesus is ineffable and solemn!

One thing is to hear the opinion of others (as in John 7:46), and quite another to make that our own experience. In Acts 4:13 the adversaries are bound to own that the disciples "had been with Jesus." How? By seeing in them the Lord's ways. Jesus is in the glory now, beyond our physical intercourse, but His very words and ways are our legacy-the four-sided presentation of Him, with the Holy Spirit to impart His likeness in us!

The Four Gospels- never am I tired of reading them; the sentences from the lips of our Lord being always as "apples of gold in pictures of silver."

Let me ask the dear brothers or sisters, that through this coming year you may become an advancing reader of the Bible. Make it a subject of prayer, too. For years the Lord has been pleased to bless me with ability to go over my rate every day, even if at some times I must read it with fever, in the open sun, or by the bedside of a sick crying child.

The blessed Word of God has been my choice reading since my conversion in 1903; I owe much to other books but only as guides to this one and only Book.

Parintins, Brazil. J. P. Ribeiro.

Phila., Pa., Sept. 18, 1926. Beloved Brother:

I am inclosing letters received from Mr. Althorp. They are a little old, but I am sure will prove of interest to all interested in the work of the Congo.

Yours in His love, Wm. G. Amies.

Baka Mbule, Dec. 11th, 1925. My dear Brother Amies:

Things go on here pretty much as usual. I went to Kasongo Mule's for a week to see the schools. I found evidence of progress in Lobanda's school but not much elsewhere.

We are now preparing for the conference in about ten days' time. The preliminary conference was to have taken place this week but Mr. Westcott has had a stiff fever which has pulled him down, so it had to be postponed until next week.

We are sending the children home on Monday for their half-yearly holiday.

Mr. Westcott is away on the BaBindi journeys. He is doing the Northern section first. We expect him back in about a week's time and then after a few days here he will commence the Baka Mdai journey. While he is thus engaged I hope to get through the Baka Mbule schools, also those on the Inkongo route, and the Bena Indanga. When all is done, Mr. Moyes and I have it in mind to take a journey into regions beyond the limits of our present field of operations. We shall start from Bena Dibele and go through the three tribes, Bankutshu, Bakela, and Denegese. The two former I am somewhat acquainted with, having passed through them on my previous visit to that region, but the Dengese presents a new field. I should like this trip to ascertain as far as possible what the prospects are of opening up definite work in the midst of those three tribes, and how many centers would be required to effectively make a commencement.

The teachers' conference is now past history. There was a rather restless spirit manifested, and the leaders were insistent that more money should be paid, but we told them plainly that the standard of work had been very unsatisfactory, and therefore an increase in wages could not be entertained. The Lord was very good to us, and every effort of the enemy to spoil the meetings was frustrated. We had a really good time and I think many will have profited by the ministry. We succeeded in filling up nearly all the villages in the BaBindi. A new school is to be opened at Indanga. Mbutu and Cibola and Mbeengo and Makaxa are going there. I don't know if you know the village they are going to, Iyolo.

Feb. 8th, 1926.

Mr. Westcott completed his tour of the BaBindi and was much encouraged in the improvement in spiritual tone, and brighter work in the schools. It is a joy to be able to record this uplift in the work, at a time especially when things seemed to be so low, and tended to be depressing. Surely God is good, and does not allow the trial of our faith to go beyond the measure we are able to bear. Mr. Westcott is now at Inkongo. He left here last Thursday. I fear it is the last we shall see of him for some time. He has received advice from Dr. Kellersberger as to his complaint. It appears that nothing but an operation will give him relief, and for this a journey to England is necessary as no doctor out here would care to tackle so serious a case. He has gone to see the doctor at Lusambo, and if he receives from him confirmation of Dr. K.'s diagnosis, he and Mr. Moyes will commence their homeward journey immediately.* *Our brother was obliged to take the journey to England where, through the Lord's mercy, he is gradually regaining strength, after the needed operation.* That leaves us a small and feeble band. My prospective journey across river will have to be postponed indefinitely, but we are the servants of the Lord and work under His direction so whatever He orders is for the best, His wisdom is infallible. We are all fairly well, Mr. Nixon is not too well, and Miss Isaac is often down with weakness and fever. I hope the Lord will send out more workers if He tarries. The little baby Ninga is filling out nicely. All the other orphan children are well. Our little girlie is going ahead and we are thankful to say is keeping well. The postman is expected to-day so I will close and get this ready for him. I trust you are well and enjoying fellowship with your brethren at home.
With love in the Lord, yours affectionately in Him, Chas. Althorp.

Correspondence relating to the foreign work please address to, S. R., c /o the Publishers.

In the event, foreseen by God, of Israel's having a king, he was forbidden to multiply wives or riches, and to go down into Egypt to multiply horses (Deut. 17:16,17). Now with whatever blessings we may be surrounded, we can never forsake the law of God with impunity, nor the walk appointed in the Word for His children. God had promised an abundance of riches and honor to Solomon, who had only asked for wisdom; but the study of the law, which was prescribed to the king (Deut.l7:19,20), should have prevented his using the means he did in acquiring his riches. These chapters teach us that he did precisely that which the law forbade his doing. He multiplied silver and gold, he multiplied the number of his wives, and had a great number of horses brought from Egypt.

God's promise was indeed fulfilled-Solomon was rich and glorious above all the kings of his day; but the means he used to enrich himself showed a heart at a distance from God, and led to his ruin according to the just judgment and sure word of God. How perfect are His ways, how sure His testimony! Holiness becometh His house. His judgments are unchangeable.

Solomon enjoys the sure promises of God, but sins in the means by which he seeks to satisfy his own lusts; and although the result was the accomplishment of the promise, yet he bears the consequences of his ways. Outwardly, only the fulfilment of the promise was seen; in fact there was something else. Without sending for horses from Egypt, and gold from Ophir, Solomon would have been rich and glorious, for God had promised it. By doing this he enriched himself, but he departs from God and from His Word. Having given himself up to his desires after riches and glory, he had multiplied the number of his wives, and in his old age they turned away his heart. This neglect of the Word, which at first appeared to have no bad effect (for he grew rich, as though it had been but the fulfilment of God's promise), soon led to a departure more serious in its nature and in its consequences, to influence more powerful and more immediately opposed to the commands of God's Word, and at last to flagrant disobedience of its most positive and essential requirements. The slippery path of sin is always trodden with accelerated steps, because the first sin tends to weaken in the soul the authority and power of that which alone can prevent our committing still greater sins-that is, the Word of God, as well as the consciousness of His presence, which imparts to the Word all its practical power over us. From J. N. D.’s Synopsis, Vol. I.

As we write these lines our dear brother Wm. G. Amies, from the Westcott Mission, in the Belgian Congo, is nearing our shores after an absence of between three or four years. A warm welcome awaits him, and doubtless many of our readers will meet him and hear from his own lips the account of his toil in the center of the Dark Continent. Having been in the same Mission as our dear sister Mercy McCandless, he will doubtless have many touching reminiscences of her devoted life. We append extracts from some of his last letters. We trust our brother's furlough will be helpful to him and a quickener of all our interest in this great work, and in prayer for it.

Inkongo, Africa,
Oct. 3,1925.

Beloved brethren:

For the last months I have been very busy paying my last visits to the out schools, made two journeys through the Babindi District which were very encouraging as far as the preaching of the Gospel in the open was concerned, but the work among the native teachers was indeed very discouraging for many have become very careless and have been seeking the things of this world and trying to go on with the things of the Lord which is impossible. There has been much small-pox in the whole district and many have died. It is a pitiable sight to see the poor natives suffering on every hand and yet you feel how helpless you are to help when there are so many but we do have the privilege of telling forth the glorious message of God's love to poor sinful man. The natives gave a better hearing to the Gospel than I have ever seen, even the Roman Catholics came and the R. C. Teachers sat on mats near enough to hear. It was very impressive to see and I felt confident that many were praying for me at home for you could see that the Spirit of God was working in power. The two journeys were very hard in a physical way for it was necessary to make long journeys in order to avoid sleeping in the Villages where they were suffering. The men I had with me were afraid and I had promised them that I would not sleep in a Village where they were suffering, if it were possible to sleep in another. I was so very tired some days before the journey was ended that I had to sit down to preach to the little gatherings at the small Villages.

After the Babindi journeys I made the journey to the Indanga District to gather up some children for the school. The white man's house there had been used by the goats and was filthy dirty but there was no other place to sleep. Then it rained for seven hours without stopping and the roof leaked. This meant sleeping actually in the rain, but such are the experiences of one traveling about among the natives here. This week I am at Inkongo. I came to visit the schools on this road but was taken with fever so had to remain a few days, and then Mr. Nixon asked me to remain for the week and I was very glad I did for he went down with a fever and stomach trouble so I was able to help a little in taking all the meetings for them. Mr. Moyes has since returned so he will be able to go on, the two sisters here are in good health in the great mercy of God.

Hope to return to Baka Mbule Monday, and go on with my packing in preparation for the furlough and when prepared will return here to Inkongo to await the boat going down River and then to the coast. Was able to finish up all the books of the Station at Baka Mbule and turn them all over to Mr. Althorp before starting on the journey.
My heart goes out in true praise to our blessed Lord for all His tender mercy and care since my arrival here in the Congo. During the last months I have had a lot of fever, but on the whole I have enjoyed fair health; you cannot do the same in the Tropics as you can at home, and you are continually reminded of your weakness. Still it is very wonderful how the Lord cares for His own and sustains them. Do continue to pray much for me my dear brethren. I have enjoyed much liberty in preaching and look to Him for the increase. Much warm love in the Lord to you all. Hope to see you all face to face soon should the Lord tarry and it be His blessed will for me. Yours in the Blessed Hope of His soon return,

Wm. G. Amies.

Thysville, Africa, B. M. S. Mission, – Dec. 11,1925.

Beloved brother:

Just a few brief lines to let you know I am on my way home on furlough. We have reached Thysville and hope to leave here, Dec. 15 (D. V.). We left Inkongo Nov. 18 and arrived at Kimbasa, Nov. 27, just in time to be too late for the boat that sailed from Matadi, Nov. 27, we hope to sail, Dec. 17, arriving in Belgium, Jan. 8. We remained at Kimbasa about a week at the A. B. C. Hotel and enjoyed sweet fellowship with Mr. and Mrs. Kirkland. The train journey from Kimbasa to Matadi is two days so I thought it was wise to break the journey here at Thysville, for Miss Desborough's sake, whom I am accompanying home and who is very weak.

I cannot tell you how very thankful we are for all the tender loving care of our most gracious and blessed Lord. It has been very sweet to have been able to remain here at Thysville for this past week and enjoy sweet fellowship with Mr. and Mrs. Jennings and dear Mr. and Mrs. Thomas. They have showed us every kindness possible and it all means so much to us in the midst of strangers. They are very dear servants of God and those with whom we could enjoy sweet fellowship in the things of the Lord. Surely prayer has been answered in reference to our journey, Miss Desborough decided at the last moment to go home on furlough and I was asked to accompany her as I had already arranged to leave.

We look to the Lord to guide us each step of the way and bring us safely, if it so please Him, into the midst of the Lord's dear people once again.

Yours in the Blessed Hope, Wm. G. Amies.

Our brother's address while in this country is 6079 Regent St., Philadelphia, Pa.

Our readers will be glad to see the following card from Japan, from our brother Gustav Koll, who has recently arrived there. His coming is a great cheer to our brother Eugene Craig and the saints there, and we trust his labors will be much blessed of the Lord.

Tokyo, Japan, Nov. 12,1925.

Beloved brother in Christ:
Having landed safely in Japan by the Lord's mercy, we wish to send you hearty greetings. We are just getting settled in our new home and have made a good start in learning the language already. We are very much indebted to Mr. and Mrs. Craig, for having kindly taken us in till we found a house and for helping us in every way and we would also thank you heartily for having written to them on our behalf. Please excuse us writing only a card at present, as we are very busy.

Yours affect'y in the Lord, Gustav Koll.

San Jose, Costa Rica. Jan. 8th, 1926.

Dear brethren in Christ:

As rains are over, we are putting forth an effort to reach many who never hear the Gospel, in towns we can reach now by autobus. We thank the Lord for this privilege. We have been already in two of them, namely, Asseri and San Isidro; they have a small population, but we find some attentive to the message. We hope to visit also Escasu and other towns. In San Jose we find it becomes harder to work on account of the activities of Pentecostal, Postmillennial and Adventist people, who go after those interested in the Gospel, to confuse them; still we are cheered by the testimony of several who have been constant in their attendance at our meetings and wish to be baptized.

We are also praying as to the opening of a hall in a new neighborhood, which is fast populating with working people; it is called "Barrio de Keith" and it is quite a distance from Methodist church, Adventist and Pentecostal Missions, etc. It looks like a suitable neighborhood for Gospel Work.

With our united Christian love to you, dear ones and all saints there, I beg to remain.

Sincerely yours in Him, B. Montllau.

Nyangkundi, Irumu, Congo Beige. " Oct. 30,1925.

Dear brother:

I was glad to receive your letter in the last mail and write to thank you for this and for the books which you forwarded and also the Testament.

I have been very busy the past few weeks having to make an emergency trip by motor cycle 135 miles north and then on from there by foot another 22 miles. Finding a more serious case than I had gone prepared for I had to return for other instruments and also my wife to assist me with the necessary operation. But I believe this sister in Christ whom we sought to help according to Paul's exhortation, would not have lived another six months apart from the attention she needed and received. The Lord has blessed her work in the past among the native girls of the Alur tribe (whom we still love) and has now I believe raised her up again to the work. This kept us away from Nyangkundi for some time and meanwhile Mr. Searle attended to the work here. I remained a week after the operation before I could safely leave but Mrs. Wood-hams returned at once, one of the men of the A. I. M. bringing her in his side car, as a case was awaiting us at Nyangkundi and I thought it would be better for my wife to be here since I was detained. A good many of the A.I.M.* folks have come here for both medical and surgical attention and the Lord has given liberty to speak of the things of Himself together. *African Inland Mission.*

There has been much to encourage in the work. A good number coming in daily to the services and school. May the Lord gather a people here for Himself is our desire.

I am glad to say that all of the party are very well, You would scarcely know Miss De Jonge as the same who left N. Y. Our two children also are the picture of health. They are enjoying plenty of room to play. I feel more and more that Miss Wilson is just suited for work among the native children and girls, but so far no native girls have shown any desire to come to the station to live. This part of the work is always slow in starting from what we have seen on other stations, but we hope to see it develop.

We have Breaking of Bread Lord's Days, Bible reading Tuesdays and Prayer meeting Friday evenings and we joyfully anticipate these times of joy together in the things of the Lord. Mr. Searle is very helpful in the Bible readings, though we are both young in the Truth- yet the Lord is not limited to bless. We thank God who in grace has sustained us in fellowship together.

We have thought best to leave the mission concession in the name of the A. I. M. for the immediate present, or rather we had no choice than to do this for until we have gone through certain legal negotiations to make one of our number 'legal representative' we could not ask for a change of the title. This means correspondence with Belgium and delay. The A.I.M. has also kindly offered to take out for us in their name a concession among the Walesi should we so desire. Both concessions to be later transferred to our own name when we wish. But unless others come out with us we could hardly undertake a second station yet. So we leave this with the Lord. I long to see a station opened among them. Great numbers of them just adjoining us West, and no gospel preached among them. Yet the medical work is gaining us an access to these Babira people who are noted for being loyal to the Romanists.

I must stop here though there is much I might write but time forbids. My wife joins me in sending Christian greetings.

Yours in the fellowship of our Lord, R. C. Woodhams.

The following extract is of interest as showing the appreciation of the effort of the committee to be used as channel between the local gatherings and the foreign field:

Portland, Oregon. Dec. 14,1925.

Dear brother:

Your circular letter of October 8 was received and read in assembly at the close of our Worship meeting and gave cause for much thanksgiving for revival of interest shown in the Lord's work by laying it on the hearts of His people to support His servants in the foreign fields.

It was decided to have a special offering for Missions i once a month (apart from the regular offering, which is used for more local responsibilities). The December offering is inclosed. Praying that the Lord's blessing may follow the gift (small as it is) to some one of His servants to whom He may direct you to send it.

In behalf of saints gathered to the name of the Lord, J. P. A.

I begin by taking for granted what is admitted to be a common basis of action:that is, that every assembly of Christians gathered to the name of the Lord Jesus Christ, and on the basis of His "one body," from the time it acts as the body, does so on its own responsibility to the Lord; as, for instance, when it performs an act of discipline, or when it carries out all other things of that nature, as it also does when it receives in the name of the Lord Jesus those who come among them to take part at His table. Each assembly, in such a case, acts on its own initiative and in its sphere in deciding matters purely local, but which have a bearing which extends to the whole church. The spiritual men who addict themselves to this work, and are occupied with its details before the case is brought before the assembly so that the consciences of all may be exercised in the case, may doubtless thoroughly explore the details with much profit and godly care. But if it comes to deciding anything apart from the assembly of the saints, even in the most ordinary things, their action would cease to be the assembly's action, and should ..be made manifest.

When such local matters are thus treated by an assembly, acting in its sphere as an assembly, all the other assemblies of the saints are bound, as being in the unity of the body, to recognize what has been done by taking for granted (unless the contrary is shown) that everything has been carried out uprightly and in the fear of god, in the name of the Lord. Heaven will, I am sure, recognize and ratify that holy action, and the Lord has said that it shall be so (Matt. 18:18).

It has often been said and acknowledged that discipline which consists in putting away from among yourselves (1 Cor. 5:13) ought to be the last means to which we should have recourse, and only when all patience and all grace have been exhausted, and when allowing the evil a longer continuance would be nothing else but a dishonor to the name of the Lord, and would practically associate the evil with Him and with the profession of His name. On the other hand, the discipline of putting away is always done with a view of restoring the person who has been subjected to it, and never to get rid of him. So it is in God's ways with us. God has always in view the good of the soul, its restoration in fulness of joy and communion, and He never draws back His hand so long as this result remains unattained. Discipline, as God would have it, carried out in His fear, has the same thing in view; otherwise it is not of God.

But while a local assembly exists actually in a personal responsibility of its own; and while its acts, if they are of God, bind the other assemblies, as in the unity of the one body, this fact does not do away with another which is of the highest importance, and which many seem to forget, viz., that the voices of brethren in other localities have liberty, equally with those of the local brethren, to make themselves heard in their midst when discussing the affairs of a meeting of the saints, although they are not locally members of that meeting. To deny this would, indeed, be a serious denial of the unity of the body of Christ.

And, more than this, the conscience and moral condition of a local assembly may be such as to betray ignorance, or at least an imperfect comprehension of what is due to. the glory of Christ and to Himself. All this renders the understanding so weak that there is no longer any spiritual power, for discerning good and evil. Perhaps in an assembly, also, prejudices, haste, or, indeed, the bent of mind, and the influence of one- or of many, may lead the assembly's judgment astray, and cause it to punish unjustly and do a serious wrong to a brother.
When such is the case it is a real blessing that spiritual and wise men from other meetings should step in and seek to awaken the conscience of the assembly, as also if they come at the request of the gathering, or of those to whom the matter is the chief difficulty at the time. In such a case their stepping in, far from being looked upon as an intrusion, ought to be received and acknowledged in the name of the Lord. To act in any other way would be to sanction independency and to DENY THE UNITY OF THE BODY OF CHRIST.

Nevertheless, those who come in and act thus ought not to act without the rest of the assembly, but with the conscience of all.

When an assembly has rejected every remonstrance, and refuses to accept the help and the judgment of other brethren, when patience has been exhausted, an assembly which has been in communion with it is justified in annulling its wrong act, and in accepting the person who was put out if they were mistaken as to him. But when we are driven to this extremity, the difficulty has become a question of the refusal of fellowship with the assembly which has acted wrongly, and which has thus of its own accord broken its fellowship with the rest of those who act in the unity of the body. Such measures can only be taken after much care and patience, in order that the conscience of all may go along with the action as being of God.

I call attention to these subjects because there might be a tendency to set up an independence of action in each local assembly by refusing to admit the intervention of those who, being in fellowship, might come from other places.

But all action, as I have acknowledged from the outset, primarily belongs to the local assembly. J. N. D.

[Translated from the "Messager Evangelique," 1872. This article is not found in the "Collected Writings." For confirmation of its teaching, see "Collected Writings," vol. 20, page 452.]

"PART WITH ME" (John 13:8).

(Continued from page 162.)

Another* has defined fellowship as "Common thoughts together; common feelings, affections, objects; one heart, one mind;" and in our previous paper we have seen how blessed and complete is the believer's association with the Lord in death and resurrection. * J. N. D.*

For the proof of the nature and character of divine fellowship it would be difficult to turn to a more expressive portion than from the 13th to the end of the 17th chapter of John. In verse 8 of chapter 13 the Lord expresses the necessity of His priestly service, that His own might be kept in unclouded communion with Himself. To have "part with Him" where He was going, there must be the constant removal of defilement contracted in passing through this sinful world. This service of love, carried on by the "washing of water by the Word" (Eph. 5:26), was symbolized when the Lord stooped to
wash His disciples' feet. Peter only saw in that lovely, lowly service, the Lord's self-abnegation; hence his objection, "Thou shalt never wash my feet;" but when the Lord replied, "If I wash thee not thou hast no part with Me," Peter, in ignorant affection said, "Lord, not my feet only, but also my hands, and my head." There was indeed, and is, necessity for the latter ere the former can be known. But Peter (and every believer since that day) had been already "washed all over," viz., cleansed from iniquity; and the love that served past need remains unchanged to the end (ch. 13:1), ensuing to the objects of that love, the continuous service of the Lord as our High Priest.

Beautifully illustrative of Christian communion was John's position at the supper table:"Now there was leaning on Jesus' bosom one of His disciples whom Jesus loved" (ver. 23). Communion is the privilege of every Christian, but it is the "longing soul" that is satisfied, and the "hungry" are filled with good things (Ps. 107:9). It is in the conscious knowledge of the greatness of this love that the heart is happy, at rest, and at home in His company, knowing it is His delight to have us there. Thus, with confidence the head can lean on Jesus' breast in the enjoyment of His unfathomable grace.

Wonderful as this is, it is by no means all; for in the confidence that love begets, the soul is led on to understand the Father's appreciation of, and delight in, the Son:"The Father loveth the Son," and that Son is "the only begotten One in the bosom of the Father," and has declared Him.

Thus, as we appropriate the place the Lord would have us take, resting on His bosom, we learn the Father's love and grace, and begin to taste what soon we shall more perfectly know in communion with the Lord, the delight of the Father in the Son, and the Son's delight in the Father.

Words that are unexplainable in any other connection will find their solution in this way-words grouped together in these chapters (13 to 17). In verse 31 (ch. 13), for instance, the Lord says:"Now is the Son of Man glorified, and God is glorified in Him; and if God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him." What a wonderful circle of eternal glory is here! What depth of divine love! By the Spirit we are introduced into this communion, to understand the perfect oneness existing between God the Father, in all that He is, and the Son of Man who here on earth could say that God had been glorified in Him; and then as a blessed consequence, "God shall also glorify Him in Himself, and shall straightway glorify Him." This surely is not only by investiture of His acquired rights and titles as "Son of Man," but beyond all official glory, whether in heaven or earth, there assuredly lay that which was ever His personally. Hence, "God shall glorify Him in Himself."

That wonderful utterance of the 17th chapter flows out of these eternal counsels:"And now, Father, glorify Me with thine own self, with the glory I had with Thee, before the world was," and this expressed desire is founded on the attendant fact, "I have glorified Thee on the earth, I have finished the work Thou gavest Me to do."

Such was this glorious Person, who is before us in this wonderful group of chapters which gives us the extent and meaning of "Part with Me." Into this circle of divine counsels and affections we are led by the Holy Spirit, as witnesses and sharers in the joy of Christ, our souls finding rest and satisfaction in being there, where He is.

Another side of this "Part with Me," is disclosed when one of the twelve asked, "How is it that Thou wilt manifest Thyself unto us and not unto the world?" His answer was, "If a man love Me he will keep my word, and my Father will love him, and We will come unto him, and make our abode with him." Thus this wonderful fellowship in life with the Father and the Son is complete, and though not manifested to the world, is real and vital.

Added to all this personal glory, the Lord Jesus said to them, when going away, "All things that the Father hath are mine," and then tells them of the coming of the Spirit and His mission:"He shall take of mine, and show it unto you."

Are we able to bear these divine communications? Of ourselves surely we could have no competency, but Scripture assures us we can both comprehend and enjoy them:"God hath revealed them unto us by His Spirit, for the Spirit searches all things, yea, the deep things of God;" and again, blessed and wonderful fact, "We have received the Spirit which is of God, that we might know the things that are freely given to us of God."

As objects of the Father's heart, in whom the Son finds His delight, it is ours to have "part with Christ" in all that He has entered into, and what is yet to be manifested. By the ministrations of His grace, and the walk of the Holy Spirit, this wonderful link with heaven is manifested, and intercourse by faith enjoyed between the Father and the Son and His people here on earth, though not of the world. It is thus He can say, "Ye in Me and I in you." How close the bond, how sweet the fellowship! Into this illimitable circle of divine love, we have been introduced; the soul is maintained in it by the "Spirit's power, and established in the intelligence of what is really eternal life. "This is life eternal, that they may know Thee, the only true God (the Father), and Jesus Christ whom Thou hast sent." J. W. H. N.

(To be continued, D.V.)
"WHO LOVED ME, AND GAVE HIMSELF FOR ME"

(From "The Word of Life.")

A young girl came home from a walk in town, excited and angry, and told her parents that a young man on the streets had accosted her in a disrespectful way. Her mother was as much angered as the girl when she heard the story, and both thought that the father should take the matter up.

But the father thoughtfully said, "Daughter, let me tell you a few things that may help you to look rightly at this matter. You are young and attractive, and your dress is such that it displays the charms of your face and figure. Your arms are bare almost to the shoulder; your waist is cut so low that a good portion of your shoulders and breast are exposed to view; your skirt is scant and narrow, and your short petticoat and silk gauze stockings display your limbs almost to the knees; your dress is so cut that every line of your figure' is seen in bold outlines.

"You went out on the street with your companions, some of them dressed even more suggestively than yourself, and others display themselves in men's clothing. You saw this man and knew that he was a stranger. Some of you laughed, tossed your heads, and perhaps made some light remarks which he overheard. I have talked with you before, daughter, as to the difference in sex, and you know the nature of men. He did not know that you were moral girls, for he would not think so by your appearance. I'm sorry that this occurred, as you profess to be a Christian:but you, your mother, and your pastor, are as much to blame as he. Many times I have read from the Scripture that woman "shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment:for all that do so are abomination unto the Lord thy God" (Deut. 22:5); also, "That women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold or pearls, or costly array, but, as becometh women professing godliness, with good works" (1 Tim. 2:9,10). But your mother and your pastor say that we should "tolerate" the young; so I fear, with his unbelief and liberal views, he has blinded the eyes of your mother so that she does not think God means exactly what He says."

The father was regarded as "peculiar" by most in that church, but the daughter's conscience felt that he was right, and that the Bible was on his side.

Alas, how many are more afraid of being thought "peculiar" by their companions than of disobeying God and His Word. Just as we read that many who believed on Jesus "did not confess Him, lest they be put out of the synagogue; for they loved the praise of men more than the praise of God" (John 12:43).

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

DAILY BIBLE READING:……..Sept. 16th, Luke 16; Sept. 30th, John 6; Oct. 15th, John 21. MEMORY WORK:Review and outline of 1 Thessalonians.
GOOD READING:Mephibosheth; The Young Doctor.

Daily Reading

It seems but a few days ago that I was writing about the beginning of Matthew, and now I am recording that we are due to complete the Gospel of John on Oct. 15th! How time flies! May we make good use of the small amount we are giving to our daily chapter. I do trust that a good many of you are going on with the memory outlines of each chapter as you read it. You will find this most helpful, and it will take but a few more minutes of your time. I want to emphasize the importance of this. Please make a good attempt at a brief outline. There are not more than 6 to 10 topics, frequently less, and you can soon get into the habit. There has been hardly time to hear from you as to whether you are working with me in this, but I hope for some mention of it in your letters very soon. I would say to any who have not begun, make a start as soon as you read this; it will be sometime in September, so do not attempt to "catch up" from Matthew, but start with us in Luke, and go on regularly. I hope that a good many of you will do this.

Memory Work

We have now the opportunity of testing the staying quality of our memory by a careful review of the epistle we have been memorizing. Don't let us be easy with ourselves, but not rest satisfied till we can repeat, and understand, every word of every verse. Writing it out in a note book is a good way to test ourselves, even better than reciting audibly.

You will notice that I have added a "memory outline" of the various chapters. I mean very much like what we are trying in the Gospels.

As those of you know who were at the Montrose Conference, I have tried to enlist a good number in our Memory Outline work. For the benefit of those who were not there, I will repeat the request, and the offer. It is to make an outline of each chapter in Matthew from memory, writing it down in a notebook. I gave several specimen chapters in the August number. They are quite similar to the headings of the chapters in our Bibles, only try to use your own words, and note carefully the divisions.

The offer is this:For all those who will write out in full, from memory, the outlines of all the chapters, we will be glad to give them a copy of the very valuable book, "Lectures on the Gospel of Matthew," by William Kelly. Notice in your outline memory work you are entering one chapter a day from memory; but in this test you are to outline all the chapters as nearly as possible in one sitting. You may take say two sittings to do this, but it is understood that you will not make detailed study or refresh your memory chapter by chapter. It is to be done as far as possible all at once, the object being to become thoroughly familiar with the outline of the entire book, so that you can review it in your mind. It does not involve the memorizing of any verses, just the outlines.

If this is not clear, write and ask for further information. You can test yourself as often as you wish; only let the last one be thoroughly correct. You must not write in corrections for your final test, but you can write as many tests as you please.

You can do all this by yourself. All that you need is to write at the bottom-"Written entirely from memory, without assistance or correction."

I shall hope for these papers as near to October 1st as you can, but if you are not ready a little later will do. Meanwhile, keep up your daily memory outline work, on each chapter we read.

Good Reading

I trust you have enjoyed reading the two pamphlets recommended for August, and will suggest for September the following:"Mephibosheth; or, Lame on both feet," by Charles Stanley; and "The Young Doctor; or, Comfort My Mother," by Dr. W. T. P. W. Mr. Stanley said he rarely if ever preached from the story of Mephibosheth without souls finding peace.

Your Library

I have only space to insert a list of his books which a brother has sent me. I think you will find some suggestions for your own library.

Translation of Old and New Testaments by J. N. D.
Strong's Concordance.
Dictionary of Scripture Proper Names, J. B. J.
How to Mark Your Bible. Menzies.
Epistles to Thessalonians. W. K.
Introduction to New Test. Greek. Samuel Green.
Hudson Taylor in Early Years.
One Thousand Miles of Miracle in China.
Concise History of the Church.
Young Men of Scripture. W. T. P. W.
Prince of the House of David.

I also have the use of a set of the Numerical Bible. Since the folks like to remember my birthday, I have asked them to put together and get me some book which I wanted. In this way quite a few books have been added to my library.

Perhaps some other folks have birthdays to be remembered.

I shall be glad for more lists, and I hope you are getting suggestions to help you build up your own library.

The Montrose Conference

We had a delightful and refreshing time. I think all will agree with that. Montrose is beautifully located among the mountains of Northern Pennsylvania not far from Scranton. It is a little town of about 1500 inhabitants, ideally suited for meetings. The Tabernacle is roomy and commodious, and the tents, other sleeping quarters and dining room are very well adapted to their purpose. Nearly or quite 250 were present, of whom a large number were Y. B. D. readers. The meetings, which were attended by practically every one, were first, prayer meeting, from 9.15 to 9.45. Next, open conference for Young Believers, 9.50 to 10.35. Then Bible Reading, 10. 45 to 12.15. There were no stated meetings in the afternoon, but the brothers met from 3 to 5, or later, to& confer on various matters of importance and interest regarding our fellowship. Meetings were also held for the little folks, and for the sisters at that time. But the afternoon was free for rest and recreation, which I think our dear young people enjoyed to the full. The weather was cloudy practically the whole time, with a good deal of rain, but this did not seem to dampen the spirits or hinder real pleasure. In the evening gospel and other addresses were given, which were attended by good numbers of persons from the town.

The Open Conferences for the Young Believers were of special interest to us. They were opened by an address for about 15 minutes, which was followed by short talks of as many as could take part in the time allotted. I give a list of the subjects:

(1) "What is the Bible to me?" Opened by S. R., followed by B. C. G., F. G. P., G. MacK.

(2) "Young People's Meetings," opened by F. G. P., followed by a number of others.

(3) "Young Believers in Relation to the Assembly," opened by E. H., followed by J. N. D., R. LeB. D., etc. This was most helpful and interesting.

(4) "The Lord's Work," opened by T. C. on the Gospel, followed by W. A. on "Foreign Work," L. C. on "Work on the Ships," and R. LeB. D. on "House to House Work."

(5) "The Call to the Lord's Work," opened by G. MacK., followed by T. C., and others.

The time was all too short, and we reluctantly closed each day. You will notice there was a progress in the subjects, beginning with the personal, and going on to the united features. In the call to service we were reminded that none are exempt. Every one who is saved is also called to serve. It may not be in foreign lands, or in public preaching, but in whatever place the Lord fits us for and puts us in. "Saved to serve" is a good motto.

The Bible Readings on Heb. 1 and 2, were also of much interest, and we were loath to close our books at the appointed hour for dinner.

Arrangements have been made, if the Lord please, to have another Conference next year, from Saturday, July 2nd, to Monday, July 11th. This will give us two Lord's Days, and another day for meetings. Details will be given in time, and we hope that the earlier date will be more likely to give us good weather, as well as be more suited to many. Let us pray for these meetings, and I pray that all of us who were present will take back to our homes and gatherings a sweet savor of Christ.

The Question Box

Questions and answers have been crowded out of late, and I have only space to insert a few more, for answer. I hope next month to give a number of answers. Look up your back numbers of Help and Food, and give answers to some of the back questions.

Ans. to Ques. 10. I hope for some replies to this, but will give you an answer now. We are exhorted to pray in every place (1 Tim. 2:8), to pray without ceasing, or always (1 Thess. 5:17). Ordinarily we would kneel, and the men would uncover the head. But as we move about our work, or walk along the street we can lift our hearts to our Father who seeth in secret. It should always be with reverence, but we must not be legal as to our posture when it is not practicable to kneel or to uncover.

Ques. 11. 2 Cor. 12:16 with 1 Pet. 2:1. Why does the apostle Paul use "guile" when this is one of the things we are told to lay aside?

Ques. 12.-What does "sons of thunder" signify?

As I am moving about a great deal, I think it will be best to address me c o Loizeaux Bros., 1 East 13th St., New York City. Always glad to get your letters.-S. R.

CHAPTER 5

The Framework of the Body-the Skeleton

(Continued from page 387.)

The tripartite division of the skeleton may be enlarged, as we have seen, to a fourfold one, when the limbs are separated into the natural one of upper and lower. Four, as we know, is the earth number, and we may consider man as specially adapted for his earthly existence by thus being furnished with mind, the skull ; affections, the thorax; walk, the lower limbs; and capacity for work, the upper limbs.

But while thus classifying the limbs into two groups, we can also subdivide the bones of the thorax into the spine-composed of the vertebrae-and the ribs, with the sternum. This five-fold division gives us perhaps the completest view of man; it puts the stamp of human capacity and of corresponding responsibility upon him. He is thus seen as (1) a moral and intelligent being, the skull; (2) endowed with will and capacity for control, the vertebral column; (3) made for and capable of appetites and affections, the ribs and breastbone; (4) suited for contact with and locomotion over the earth, the lower limbs; (5) with capacity for self-protection and labor, the upper limbs.

Nothing further can be gathered from the seven-fold division, save perhaps the witness of the completeness and perfection of the man as head of God's creation. The two added groups, the girdle of the shoulder and that of the pelvis, are manifestly appendages of their respective limbs, and for all our purposes may be considered in those groups.

It is well however to remember that the pelvis is far more than the girdle to which the lower limbs are attached. It is more massive than either the skull or the other bones of the trunk, and its four bones form the support of the viscera. Viewed from the mechanical standpoint it is perhaps the most important part of the bodily framework.

Before taking up the five groups forming the main divisions of the body, we will look at the joints which unite all bones together. These fall into three general classes, according to the amount of movement of which they are capable:(1) Rigid joints; (2) Slightly movable; (3) Freely movable.

The rigid or immovable joints are those of the skull and facial bones, with the exception of the lower jaw. Here, while the various bones are distinct, they are in close contact with one another and held fast by fibrous tissue connecting the margins, which also by their jagged edges form a continuous surface.

The slightly movable joints are those of the vertebrae and the pelvis. The former unite the vertebrae, forming an elastic cushion between them, and permitting a moderate amount of movement in various directions, enabling the back to bend. The latter are more rigid, but permit a slight motion of enlargement in the pelvis, as may at times be needed.

Of the freely movable joints there are many kinds, all adapted to the special function of the bones which they unite. The general character of each joint depends upon the form of the bone with its cartilaginous tip at the point of contact with its neighbor. Fibrous ligaments envelop these tips, and permit free movement along the lines determined by the contour of the bony ends. Besides these ligaments the bones are held together by the various muscles and by atmospheric pressure. The inner parts of the ligaments or capsules, are lined by a delicate membrane which secretes the synovial fluid to lubricate the joint.

These joints are (1) Gliding, as in the vertebrae, which class them with the slightly movable; (2) The Hinge joint, permitting motion of one kind, as in the forearm, finger and toe joints; (3) the Ball and socket joint, which permits motion in almost any direction, as in the shoulder and thigh joints; (4) Pivot joint, as of the two upper vertebrae, the atlas and the axis, also of the upper joint of the ulna and radius in the forearm; (5) the Condyloid joint, or elliptical socket, as in the wrist joint; and (6) the Saddle joint, as of the thumb with one of the wrist bones. These various joints admit of the almost endless variety of motions of the body, each suited for the members which they unite. So manifest an evidence of design could fail to be recognized only by those who have no eye for the things of God.

These various joints give us many a thought of the various relations of the saints to each other, as well as of the connection of each spiritual faculty with the others in the individual. As in the material body, the form shows the adaptation to its fellow. Spiritual apprehension is, we may say, effected by a hinge joint. There is no provision made for looseness; definiteness of grasp of the truth is thus secured, each mental and spiritual element being formed to fit in with the next. In service, however, there is need for a greater variety of function, and here the socket of the shoulder-blade suggests stability, which however welcomes freedom of adaptation in ministry. The ball of service thus is free for movement and at the same time held in place in the socket of spiritual firmness. The entire "inner man" is thus a harmonious interlacing of faculties and powers, where each function is formed for and is dependent upon another.

It is not the place here to dwell upon the morbid affections of the soul, but we need only be reminded of the lack of true coordination we so often see in ourselves or others to recognize the necessity for this interlocking by the joints. "Unite my heart to fear Thy name," prayed the psalmist; "This one thing I do," said the apostle. On the other hand, "a double minded man is unstable in all his ways" (James 1:8). We may be sure that this instability is not due to the spiritual anatomy of the new man; every part and function is made to coordinate with that with which it is connected. Let us not try to reconstruct our spiritual being, but to see that there is both the restraint and the freedom suggested by the joint.

The covering of cartilage, the synovial membrane and fluid, all speak of the absence of friction which is the mark of spiritual health. The purpose is carried out by the readiness to perform (2 Cor. 8:11). The opposite of this spiritual lubricity is seen in the struggle of Romans 7. "O wretched man that I am," tells of one whose spiritual joints are not working in freedom. "That which I do I allow not; for what I would that do I not, but what I hate, that do I" (ver. 15). The reason is evident, he is seeking to make the new life interact with the old. The result is the misery of spiritual friction and self-discord. But when Christ is given the full place in the new born soul, how different it is-"The law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death" (Rom. 8:2).

But even where delivering truth is known, what need there is to see that the Spirit be not grieved, that the delicate fluid be not lacking, and so we do with difficulty and pain what should be the simple and natural expression of "the will of God in Christ Jesus concerning us." Who has not experienced this "dryness of the joints?" Prayer is an effort, thanksgiving a form, service a drudgery. Alas, we know the cause-the Spirit has been grieved, self has been pandered to, pride and sloth have dried the joints. "Grieve not the Holy Spirit of God" (Eph. 4:25-32). It is possible for the child of God to have to say, "When I kept silence, my bones waxed old" (Ps. 32); and needful to pray as did David, "Restore unto me the joy of Thy salvation" (Ps. 51).

When we come to apply this to the Church, we easily see this interdependence of different saints. Peter and John go up to the temple to pray (Acts 3). The boldness of the one and the love of the other work together in the healing of the impotent man. How beautifully Paul and Barnabas worked together on their first journey-Paul with his grasp of truth, his vehemence of preaching, and Barnabas "the son of consolation," with his comforting words of exhortation (Acts 11:22-26). And, alas, who has not deplored the friction that prevented further happy service together (Acts 15:36, etc.). Certain saints and servants of God are made to act together-"The whole body, fitly joined together, and compacted by that which every joint supplieth" (Eph. 4:16). The first word expresses the thought, "συvαρμoλoγoύμεvov." The joints by their structure, and their mutual adaptation, and the Spirit ungrieved, work without friction. Beautifully did Euodias and Syntyche labor with Paul in the gospel (Phil 4:2,3). Notice the "synovial fluid," the fellowship expressed by the preposition συv-"yokefellow," σύvζυγε; "help with," συvλαμβάvoυ; "labored with me," συvήθλησάv μoι; "fellow-laborers," συvεργ5:No wonder the apostle desired to see this happy fellowship restored.

Friction in the assembly! Do we know anything of it? Alas, how common it is! And yet we are made for one another as well as for the Lord. Here are two brothers, adapted to work together, the one supplying the very elements needed for the full usefulness of the other-and an alienation springs up, the "synovial fluid" is lacking, friction, discord, strife intervene, and the work of God ceases, so far as they are concerned. How often is there the lack of consideration, the meekness and courtesy, the tarrying for one another, suggested in the smooth cartilage and the ligaments and the membrane that secretes the lubricating fluid.

Arthritis, the inflammation of these elements between the joints, caused by an infiltration of poison from some "focal infection," some place where the injurious poison lurks which will do all the damage-is perhaps more common spiritually than materially. The hidden source of this poison must be reached, the harmful allowance of the flesh must be judged, and then we will find the "joints" working smoothly again. Often it is useless to address ourselves to the local disturbance until the root of infection is judged in the presence of the God of grace. Therefore merely to denounce strife, or to seek to adjust quarrels is not what is needed, but the holy, healing ministry of the truth in love. Thus the proper secretions will soon be restored and all work smoothly and harmoniously together in "the unity of the Spirit" (Eph. 4:1-3). S. R.

(To be continued, D. V.)

My life flows on in endless song,
Above earth's lamentation;
I catch the sweet, though far-off, hymn
That hails a new creation;
Through all the tumult and the strife,
I hear that music ringing;
It finds an echo in my soul-
How can I keep from singing?

What though earth's joys and comforts die?
The Lord my Saviour liveth.
What though its darkness gathers round?
Songs in the night He giveth.
No storm can shake my inmost calm
While to that refuge clinging;
Since Christ is Lord of heaven and earth,
How can I keep from singing?

I lift mine eyes; the cloud grows thin;
I see the blue above it;
And day by day this pathway smooths
Since first I learned to love it.
The peace of Christ makes fresh my heart,
A fountain ever springing,
All things are mine since I am His-
How can I keep from singing?

C. G. A.

Oft doth my heart feel lone and sad,
And life seems dreary, dull and grey:
Then comes the blessed Comforter
To drive the gloomy clouds away.

He turns my thoughts back to the time
When, heavy-laden with my sin,
My heart sore longed for peace and rest,
But all was dark-without, within.

'Twas then salvation's blessed word
Into my sad heart was received:
Then, oh, what peace, what joy, what rest
Were mine, that hour when I believed!

And then the Comforter reminds
How "hitherto" I have been brought-
Through storm and calm, through dark and light,
Till I exclaim, "What hath God wrought!"

And there's the future-oh, glad thought
As heavenwards He turns my gaze;
That glorious home, the Father's House,
Where I shall dwell to length of days!

There, with the saved from every clime,
I'll gaze upon my Saviour's face-
Heaven's center He, its glorious light-
And praise Him, praise Him for His grace!

And as I muse upon the past,
The present, and that future day,
The skies again are blue and glad,
The gloomy clouds have rolled away!

D. L. E.

The country of France is hexagonal in form, about 600 miles from north to south, and about 528 miles from east to west, with an area of 207,170 sq. miles. It lies to the south and southeast of England. Contrary to popular conception, the city of New York lies considerably south of the southernmost point of France.

The climate of France, like that of England, is mitigated by the Gulf Stream, so that the mean annual temperature is nowhere lower than 48 F., and in the Mediterranean section it is 57 F. In many parts of France the winters are cold, but almost the entire country experiences a hot summer. Southern France is subtropical in its flora, where olives and figs are grown, and oranges, date-palms, and eucalyptus have been acclimatized. The rest of the country is much the same as the rest of western Europe, the north being well suited to pasture.

The French nation is formed of many different elements, causing a certain diversity, yet there is a strong national feeling. During the 19th century the population of France increased less than that of any other country (except Ireland) for which data exist. In 1901, 37% of the population lived in centers; 18,916,889 were males, and 19,533,899 were females. The world war, no doubt, has made many changes in the conditions prevailing in this country.

As early as the ninth century there were men of considerable prominence in France who preached against the worship of images, and the evils of the Romish church, yet France has been reckoned among the distinctly Roman Catholic countries until quite recently, and even yet, where it has not gone to utter infidelity, it savors more of that creed than any other. About the year 1110, Peter de Bruys (a native of France), rose against the church, and continued his preaching until he was burned alive in 1130. Immediately after this, an Italian named Henry took up the work until he was put to death in 1147. In the same century Peter Waldo, a pious merchant of Lyons, having been converted to Christ, went about preaching the gospel, and had the Gospels translated into the language of the people. He escaped the power of the church, and died a natural death in 1170. Although Wm. Farel (who was born toward the close of the 15th century, and lived to be over 75 years of age) and John Calvin were both French, the work of both of these is associated more with French Switzerland.

The result of the work of these servants of God was the establishment of the Huguenots, a Protestant faction, who, through many wars and persecutions, were finally granted a measure of religious liberty. In modern days, beloved J. N. Darby labored much in France, and wrote many of his works in that language, as well as translating the Bible into French. Other brethren followed, and today there are many assemblies of the Lord's people, gathered to His Name. Our brother Louis J. Germain seeks to spread the gospel, traveling about in a gospel auto van, preaching at fairs and markets. Lately brother Le Garrec, a converted priest who is identified with brother Germain in the breaking of bread, has given himself to gospel work in Brittany.

In 1905 a law was passed by which all the churches ceased to be recognized or supported by the State. Prior to that time, the State had supported three "religions"– the Roman Catholic, the Protestant (sub-divided into the Lutheran and Reformed), and Hebrew; while in Algeria the Mohammedan religion was recognized. In 1906 the Methodists began a work, and to-day have some 12 missionaries. The Baptists report 55 baptisms last year, and state that their work is increasing. The "Open Brethren" also have 8 or more missionaries in France, and no doubt there are also many others at work. Yet the cry goes up here, as everywhere, "The harvest truly is great, but the laborers are few." "Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest." R. J. L.

The end of all God's dealings in grace with us as His people is that, individually, we may be brought into the enjoyment of fellowship with Himself.

Innate in the soul of man is the sense of responsibility toward God. But it is not philosophy, human knowledge, and the like which give "boldness in the day of judgment;" no subterfuge will avail, nothing but the sense of guilt removed and sin fully met, can do this For it is self-evident that no one could have "fellowship with the Father" who is in criminal fear before Him.

John in his first epistle, chap. 1:5, tells us, "God is light, and in Him is no darkness at all." But who among the sons of men can measure up to this standard? Do we not naturally shrink from the exposure this necessarily entails? It measures up all man's pretension to fellowship, saying:"If we say we have fellowship with Him and walk in darkness, we lie, and do not the truth." Fellowship, then, must be in the light, and on no other ground whatever.

The abstract character of John's first epistle has often been pointed. out, but it is blessedly so about things which the feeblest believer is privileged to know and enjoy. God is brought down to us. The Word has become flesh. Eternal life has been seen, looked upon and handled; and all this, that the darkness might be dispelled and the believer be brought into the light-not for condemnation surely-but the question of sin being righteously settled, God now may be known, and fellowship with the Divine Persons may be enjoyed.

In the Person of the Son God has been fully revealed, and the believer walks in the light of that revelation.

In chap. 1, verse 7, John writes, "If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, His Son, cleanseth us from all sin." It has been pointed out that this is not how, but where we walk. Every true believer has been put into this privileged place-for the child of God, there is no other!

Three things in this verse characterize the believer:First, he is "in the light as God is in the light." What a contrast this presents to the word spoken to Moses, "I will dwell in thick darkness;" and at Sinai, with its terrors, the word was,""If so much as a beast touch the mountain, it shall be stoned." Even with Moses there was no "fellowship in the light," on the contrary, his words were, "I exceedingly fear and quake." There was much of what was good at Sinai, but man was not at rest there, the pavilion of God was darkness, and the light no man could approach unto. God was not seen or known, save by His acting; and when His voice was heard, the people besought that they might never hear it again. See Exodus 19:16-18; also 20:18,19.

In the tabernacle and temple the veil shut God in and man outside; nearness, fellowship in the light, there could not be. Even Aaron, favored as he was in approach to God, had access into the holiest on the great day of Atonement only. But the Cross has changed everything; and the rent veil tells of distance removed, and of God come out to bless righteously. The believer is conscious of this, and the knowledge that every attribute of God has been fully vindicated and His Name glorified, gives peace to the conscience. The light no longer repels; we walk in it.
Secondly :"We have fellowship one with another." Though individually brought into the light, we find others there too, with whom we share common thoughts, common joys, common hopes.

Thirdly:We are there because "the blood of Jesus Christ cleanseth from all sin." The more sensible we are of being "in the light," the more conscious we are that God has brought us there consistently with what He is, and removed every stain by the precious blood. We do not evade the light, or seek a way of escape from its searching rays. On the contrary, we are glad to know that what light demanded, love has provided, and that the God who knows us thoroughly, has Himself removed all that forbade our entrance into His holy presence.

If the heart is true, we can say, like the Psalmist, "Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting" (Ps. 139:33,34). The believer, enjoying fellowship in the light, shares the thoughts of God as to sin and self, thankful to know that all has come under His eye and been fully judged at the cross. Thus the heart finds rest, peace reigns, and the end for which John wrote is reached – fulness of joy. "These things write we to you, that your joy may be full" (1 John 1:4). J. W. H. N.

(To be continued.)

CHAPTER 3 The Living Tissues forming the Body

(Continued from page 175.)

We have seen that the first stage is the coming into prominence of the centrosome. Pursuing a little further the thought already suggested, every portion of divine truth, which produces its likeness in the soul, leads on to a growth which, while not contradictory to what has already existed, is a development and enlargement of the previous state. All truth is vital and does not allow us to stagnate, but leads us on into new apprehension and relationship of that truth. The vital or progressive element of the truth is the spiritual centrosome, which, as it were, becomes external to the "rest state" of the truth as seen thus far.

Thus in the scripture already referred to, 2 Pet. 1:5-8, Faith is the initial cell. But the soul cannot rest in the general truth embodied in this. "Faith worketh by love" (Gal. 5:6). This working principle, which does not allow stagnation, is the centrosome, which becomes external to the mere basic thought of faith. Nor is it thus merely external and attractive, but it divides into two poles or aspects, which however are linked into harmony by the "fibrils of the truth already seen. Thus the "spindle" of truth is one, and around this are grouped the elements of the "faith" in exact order and proportion, preparing, as it were, to migrate into a new application of that faith. This is suggested in the disappearance of the nuclear wall.

Next the chromosomes, or essential elements, of faith are split, not divided transversely, which would give but identity of all truth. Thus the faith is the same vital link with God as in the first stages of the soul's history, a fragment of the original faith; and these identical elements are attracted to each of the two poles of the divided, and yet united, centrosome, by the "spindle" of the but its different phases are coming into prominence. Have we not seen this in our own and others' history? "Your faith groweth exceedingly, and the love of everyone of you all toward each other aboundeth" (2 Thess. 1:3). It is not some different element added to the faith, but the application of that faith in other directions. Thus what had at first been marked by the simple reception of the gospel of our salvation, gradually draws toward new poles or centers. Perhaps gratitude was prominent at the beginning; now the grateful sense of salvation leads to the confession, first to God, and then boldly before men. There is thus the formation of two centers or nuclei of faith, its identity preserved, but now widened and strengthened into the soldier virtue of boldness in the Lord. This is characteristic, as suggested by the new walls about the nucleus.

So again, after a period of quiescence, of joy in the new "cell" of courage, and the drinking in of the spiritual nutrition, a similar impulse and attraction and growth takes place around the centrosome of "knowledge," and so on throughout the growth that ceases not till "love" in all its fulness is recognized as the blessed goal to which we are unerringly led on.

We have thus far been speaking of mitosis as illustrating the process of spiritual growth in the individual soul. But we can see the same development in the formation and growth of the Church as the Body of Christ.

A divine unity pervades the entire Church from the initial baptism of the Holy Spirit at Pentecost to the rapture of the saints at the coming of the Lord. We must indeed single out for special, reverent contemplation the single cell of the divine organism:"Except a corn of wheat fall into the ground and die, it abideth alone, but if it die it bringeth forth much fruit" (John 12:24). Our most blessed, holy Lord, even as Man, could not have united to Himself "many sons" (Heb. 2:10) 'unless He had first removed the obstacle to the multiplication of His life in others by His sacrificial death for them. "It is not good for the Man to be alone" (Gen. 2:18, etc.), so the "deep sleep" fell upon the true Adam (Rom. 5:14), and in resurrection He, as "the Beginning, the First Begotten from the dead," has become "the Head of His Body, the Church" (Col. 1:18).

Let it be specially noted that no reference is here made to the Divine Person of our holy Lord. He was ever "God over all, blessed forever" (Rom. 9:5). Into that Godhead no creature could either intrude or be introduced by grace. Blessed be God, He is "God alone"- in all the divine fulness of Father, Son and Spirit. Even as Man He, the Son, is unique, for He was also God. The space of two thousand cubits must ever be kept between Him and all the people (Josh. 3:4). It is of His human nature that we speak, shrinking from intruding into the holy mystery of His person, and the union between His Godhead and Manhood. That union has given to His work its divine value, and imparted to all the recipients of His grace the moral character of His nature, so that every believer is thus characterized by eternal life, "the life of God" (Eph. 4:18).

Let us pause a moment, and with unshod feet and reverent, adoring hearts dwell upon the "amazing holy mystery" of the Incarnate Son, "God manifest in the flesh." That He was "Immanuel, God with us," must characterize His Person. There never was, never will be, never could be Another. And yet He was Man-was born, lived and grew, suffered and died. Our hearts are attracted to Him as they could be to no other man. All that makes up manhood-spirit, soul and body-was His. As Man He had a beginning; as Man He has wrought for us unto the death of the cross; as Man He lives for us, and we in Him, in heaven; as Man for all eternity He will have us with and like Himself. "That in the ages to come He [God] might show the exceeding riches of His grace in His kindness to us through (Gk., in) Christ Jesus" (Eph. 2:7).

The angel announces to the Virgin the birth of her Son. Conscious of the human impossibility of this, she asks, "How shall this be?" and the angel answers in the words which tell us all that divine love and wisdom have revealed to us of this "Mystery of godliness." "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore that Holy Thing which shall be born of thee shall be called the Son of God" (Lk. 1:34,35).

Here then is the blessed vehicle of all spiritual life for His people, in and from whom they "live and move, and have their being." As we have said, He stands alone, a perfect Man, yet marked out as unique as to His humanity by His supernatural birth, without human paternity. The overshadowing power of the Highest, the Holy Ghost, has "prepared" the body for the eternal Son (Heb. 10:5), a body which includes the whole Manhood of human nature-spirit, soul and body.

And yet, though unique both by His conception by the Holy Ghost in the womb of the Virgin, and by His eternal, divine personality as the Logos, in Him we also have the prototype of all who are His. Alone in His unique perfectness, He yet attracts the heart to Himself, the pledge that "as He is, so are we in this world" (1 John 4:17). That this might be effectual, we know redemption had to be wrought by His death and resurrection; and then the Holy Ghost is also given to each believer, abiding in us as in Him as Man.

We can distinguish between the impartation -of life, true of all the regenerate from the beginning, and the life of the Son of God upon earth. Abraham and men of faith had not the conscious relationship with the Father, could not say:"As the living Father hath sent Me, and I live by (Gr., because of) the Father" (John 6:57). The moral character, the nature, was the same, but there is a consciousness of relationship, a fulness of communion, a heavenly character which they did not have.

All during His life on earth our Lord was thus "alone." Having entered into His glory, His work all done, He has sent forth the Spirit, who forms, in connection with (though distinct from) new birth, all the fellow-members of the Body, the Church. These now are not, as the Old Testament saints, in nonage, or infancy, but the fulness of the time having come, "God hath sent forth His Son (γεvόμεvov) of a woman, made under the law, to redeem them that were under law, that we might receive the adoption of sons"-sonship (Gal. 4:1-6). It is because of this sonship, this relationship, that God hath sent forth His Spirit, who is the Spirit of sonship, by whom we are conscious of that relationship, by whom also we are linked to one another in and through the Head, into the Body, the Church.

The Gospel of John is written from, we may say, the Christian standpoint; therefore we have the truths of life and of the Spirit blended, as in chaps. 4,6, 7. In the mind of the Lord it was, as now it actually is, "My Father and your Father, My God and your God" (John 20:17), and this links with the full unfolding of truth in Eph. 1:3, etc.

Christians thus are different from Old Testament saints, in that they now are united to Christ by the indwelling Spirit, in all the fulness and consciousness of sonship with the Son. To use the language of our subject, they are cells produced by and united with the one archetypal Cell, "Who is the Beginning (άρχή), the Firstborn from the dead" (Col. 1:18). In the light of this truth, how impossible it would be to think of any newborn souls, since the descent of the Holy Spirit, as not linked with Christ and thus not members of His body and indwelt by the Spirit. We shall see later that in the transitional period, recorded in the book of Acts, there might seem to be exception to this, but it will be found only to bring into prominence the truth of which we speak.

We return, however, to take a further look at the life and growth of our blessed Lord, as illustrated by the cell growth of which we have been speaking. From the moment of His conception the whole Person was present. Well might the unborn forerunner leap for joy when "The mother of my Lord" came to visit her kinswoman Elizabeth (Lk. 1:39-45). Well might the sweet song of Mary blend with Elizabeth's gladness:"My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour" (vers. 46, 47). Well might the heavenly host flock out of heaven and hover over Bethlehem to give glory to God in the highest, to blend their worship with that of the shepherds, and of the Gentile wise men a little later on (Lk. 2:8-20; Matt. 2:11).

It was but a Babe, "wrapped in swaddling-clothes, and lying in a manger," but there were present in Him all the spiritual elements of His entire holy Manhood, as well as "the glory as of the Only Begotten with the Father" (John 1:14). His unsullied humanity drank in the unhindered fellowship with the Father upon His mother's bosom. All that which in the newborn babe turns instinctively to its mother, in Him found its repose in the Father. Perfect in the human relationship to His mother, it was the heavenly relationship which characterized all that holy infant life. And in divine reciprocity it was the Father's hovering care which we see in the dedication at the temple, when Simeon and Anna blended their worship with the fragrant atmosphere of worship surrounding the "blest Babe;" which provided the refuge in Egypt, and in due time called His Son thence (Matt. 2:IS); which led Joseph and Mary to Nazareth with its quiet retirement and its fulfilment of another prophecy (vers. 22, 23).

Most beautifully do we see the development of this holy life in the Child. There was the steady, normal growth all through the early infancy and childhood. Using the language of our theme, there had been cell multiplication all through that quiet period. "The Child grew and waxed strong in spirit, filled with wisdom, and the grace of God was upon Him" (Lk. 2:40). There was advancement in both spirit and body, but in the constructive way which we have seen marks cell growth, not by the addition of new elements, but by the reaching forth of those already there into new relationship. Fain would we pause and meditate upon that holy growth.* *How different is this from the irreverent speculation of Kenosis, which would subject His deity to the emptying of its attributes, reducing it to zero at His incarnation, and then ascribing to His Godhead what could only be true of His Manhood.* We would watch with His mother the unfolding of that perfect human consciousness, the manifestation of a will that never sought its own pleasure. It was true of Him from the first, "I came down from heaven not to do My own will, but the will of Him that sent Me" (John 6:38).

There is a wonderful display of this growth when He was brought up to Jerusalem at the age of twelve. With what delight, in the strength of that fresh beautiful boyhood, would He breathe the atmosphere of the temple and its worship, where all spoke of Himself and of His Father's thoughts. The development from His infancy upon His mother's breast is beautifully seen. "Wist ye not that I must be in the things of My Father?" Not exactly, "About My Father's business." The time for outward service had not yet come, but He is absorbed in all that spoke of His Father. With what avidity would He listen to scriptures, to the teaching of those who "sat in Moses' seat." It was not yet time for Him to characterize the hypocrisy and inconsistency of the leaders. He hears their teaching, He asks them questions. How those questions would shine like gleams of light into the heart of the truths being spoken of! He was there as a learner, but it was with the wakened ear of One who in the morning of life listened only to His Father's voice (Isa. 50:4, 5). "All were amazed at His understanding and His answers." Both His appreciation of truth and His responses to their questions showed what the ideal Boyhood is, exhibited in Him.

As we have before said, there is nothing unduly precocious in all this, nothing miraculous, in the ordinary sense of the word. It was but the revelation of what is heavenly in completeness. There is the growth, leading on to "cell differentiation." Soon He must go further, but now He lets His mother see what absorbs His soul. Later, in the further development and climax of that marvelous life, there must be further detachment, until the sword" shall pierce that loving mother's heart. Now, however, He goes on with the normal life at Nazareth. "He went down with them and came to Nazareth, and was subject unto them." The inspired record only adds that this growth and development continued:"And Jesus increased in wisdom and stature and in favor with God and man" (Lk. 2:52). But we must turn from this precious theme, only commending it to the devoted meditation of our readers for further worship and joy.

It is in this sense that we speak of our Lord Himself as the initial Cell from which the wondrous "Body" has been, and is being, developed. Every characteristic that marked His holy, sinless humanity is reproduced in every believer, who is thus born "from" (εκ) Him (John 1:13, Gr.).

It is thus not exactly the thought of isolated spiritual life that has characterized every regenerate person from the beginning of God's ways, with Adam, Abel, Enoch, and all the saints of the Old Testament. This life, as to its moral character, was, and is, the same in every child of God. But the saints of old were not, could not be, "members of His body, of His flesh and of His bones" (έκ τς σαρκός αύτoυ, Eph. 5:30).* *While this latter clause is omitted in some MSS, the reference to the formation of the woman from Adam is unmistakable in the whole passage, and is here inserted as showing the use of the preposition kn, suggesting origin and union. See also Eph. 4:16, Gr., for the same use of the Greek preposition, indicating the source of the vital principle in the Head, and permeating all the members. This will, however, occupy us later.* This only could take place, as we Rave seen, after the death and resurrection of our Lord.

The beginning, then, of the growth of the Body, as seen in the spiritual "cyto-morphosis," takes place at Pentecost. Here we have the marvelous work of the Spirit forming the Body, the Church (Eph. 1:22, 23; 1 Cor. 12:13). After our Lord's resurrection there was a brief period of what might answer to the protoplasmic quiescence. The archetypal Cell had emerged from His death, and was about to ascend to heaven. The Centrosome takes its place preparatory to a new formation. The disciples still think of a restoration of the old order:"Lord, wilt Thou at this time restore the kingdom to Israel?" (Acts 1:6).

Instead of answering their hopes as to the kingdom, He shows them a new order. The details are not yet given- in fact were not fully given till Paul's conversion and full ministry unfolded the truth of the Body. But the centro-some is seen outside the old order; "Christ after the flesh," as the earthly Messiah, is to be known as such no more (2 Cor. 5:16). The blessed "Nucleus" is moving out of the "rest stage" of the forty days, and the great work is about to begin. Fittingly, in anticipation of this, the company of Jewish disciples are waiting in prayer.

There are two distinct "poles" or points of attraction in the Centrosome. One is evidently the new place in glory which our Lord took at His ascension; the other the descent of the Holy Spirit. These two great facts, locally as removed from each other as heaven is from earth, are yet linked together by the "achromatic spindle" of truth, and about this one great truth are gathered all the fibrils, the essential elements which are to form fresh nuclei, new cells in the growth of that Body which is now being formed, and which is to grow up unto the "measure of the stature of the fulness of Christ."

It is the vital element in the nucleus which forms the nucleus of each new cell. All these elements are present, as suggested by the longitudinal partition of the fibrils. It is not a partial Christ whom we receive, though we know but in part; but "Of His fulness have all we received" (John 1:16); "In Him dwelleth all the fulness of the Godhead bodily, and ye are complete (πεπληρω μέvoι filled up) in Him" (Col. 2:9,10).

Nothing can take the place of the full impartation of Christ. "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19). There were, more or less visible, in the Galatians what we might call portions of the nucleus; but there was a "hindrance" (ch. 5:7). Their turning to the "weak and beggarly elements" of empty form and lifeless tissue; their craving for circumcision and effete Judaism and law-keeping made the apostle say, "If ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law, ye are fallen from grace"- έξεπέσατε, "fallen out of" (Gal. 5:2-4).

The reason for this is also given. The purpose of the law was not to give life, but to manifest sins (ch. 3:19). Not that it was against the promises of God, but that it was powerless, "If there had been a law given which could have given life, verily righteousness should have been by the law" (ch. 3:21).

It was, we may say, the coloring material which would bring into unmistakable distinctness the lifelessness and worthlessness of the "flesh." Thus it was the "schoolmaster," the "child-leader," till Christ, that we might be justified by faith. "But after that faith is come, ye are no longer under a schoolmaster." The fleshly distinctions are gone-we have "put on Christ," and are "all one in Christ Jesus" (ch.3:22-28).

We see too the "spindle," the link between Christ and the Spirit, on which are grouped all the elements of the new man. "Received ye the Spirit by the works of the law or by the hearing of faith?" (ch. 3:2, 3). "That the blessing of Abraham [faith] might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith" (chs. 3:14; 4:4, 5; 5:5,6).

Christ then is "all and in all" (Col. 3:11). It is impossible to dismember Him, and to have genuine impartation of life, and a true spiritual propagation. It is a theological aphorism that "All error is part truth." It is easy to see this in such systems as Unitarianism, Christian Science, Russellism, etc. The Christ whom they minister is lacking in some essential element. There has not been the "longitudinal cleavage" of the fibrils so that He is presented in His true fulness. Thus, the excellence of His moral character is recognized, but with the omission of all that goes to make up "all the fulness" that dwells in Him.

It need hardly be said that reference is here made to the infirmity of the finite mind. "We know in part and we prophesy in part." But whenever there is a deliberate and systematic omission of essential elements in the presentation of Christ, we will find a true mitosis impossible. It would be preaching "another Jesus" (2 Cor. 11:4). We bless God there is but One, and wherever He is presented the Spirit can use and bless the Word in the birth of souls. This will come before us more fully at a later stage of our study.

We return to dwell briefly upon the great work at Pentecost and the immediate period. It was marked by this "bi-polar centrosome" of the Nucleus-the Christ of God, risen and glorified, and the presence and power of the Spirit. This wrought conviction, and the earnest cry, "Men and brethren, what must we do?" (Acts 2:37). The inspired answer brings life and peace to thousands of souls-"Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (ver. 38).* *It is well to remark that the reason for the prominence of baptism here, is to emphasize the necessity of a real reception of Christ. "As many of you as were baptized into (είς, unto) Christ have put on Christ," none other (Gal. 3:27). It is the expression of the confession of Him, the vital element is in Him, and therefore in the faith which receives Him.*

The work at Pentecost was therefore the beginning of the normal "building" (Gen. 2:22, Heb.) into the Church, the Body of Christ. Those souls were "added daily," and were marked by a unity of life and moral character. They "continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers" (Acts 2:42). It does not signify that all were at first Jews, nor were new elements added when Samaritans and Gentiles were brought in. The same "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 2:21) was the life-giving message to Jews and Gentiles alike. The same blessed Christ of God was thus imparted, and formed the "Nucleus" of each soul born from above.

This is abundantly manifest throughout the whole inspired history in the book of Acts and the Epistles. Wherever there appeared a contradiction to this divine law of spiritual cell growth, it was refused. And this is what has marked the formation of the Church throughout its entire history, and will unto the end. We might remember this whenever there "is an attempt to add other elements. Turning points there were, as in Acts 10, 15, etc., but it was ever the same power and presence of the Spirit presenting the Christ of God.

Let us notice too that this cell multiplication is in each case due to Christ and the Spirit, and not to the instrument through whom the truth has been ministered. Thus it was not Peter or Paul who imparted their life and nature to their converts, but the Son of God whom they preached. "Since ye seek a proof of Christ speaking in me… .examine yourselves … .prove your own selves. Know ye not your own selves how that Jesus Christ is in you, except ye be reprobates?" (2 Cor. 13:3-5).

We need not therefore imagine that we are farther removed from Christ than those early believers. The gifts are for the perfecting of the saints to the work of the ministry for the upbuilding of the Body of Christ; till we all come in the unity of the faith to a full grown man (see Eph. 4:11-13). We will examine this classic passage at greater length later on. It is referred to here to emphasize the continuity and the identity of the life of the Church throughout its entire history.

One other remark ere we close this rapid sketch of this profoundly interesting and blessed subject. We have been speaking of that which is normal and therefore what is of God. All reference to disease elements has been left to the subject of Pathology, which will, if the Lord permit, come before us in due course. This blessed life in which each believer has his full share is alike for all. Disease is not natural to it, nor does the decrepitude of age mark it. Decadence, senility, there is, alas, too often, in both the individual and the Church. But these are abnormal. The Church in glory will be ever the Bride. That which marks Christ-"Thou hast the dew of Thy youth" (Ps. 110:3)-is the vital principle in every one who is His. May this freshness ever mark us.

(To be continued, D. V.)

(Continued from p.269.)

The apostle speaks here of "the mystery of God." This appears to be the best reading-omitting, "And of the Father and of Christ." In this mystery, he declares, are all the treasures of wisdom and knowledge. He asserts this in opposition to those who were beginning to claim higher and fuller knowledge than that found in the Christian revelation. Gnosticism in its various forms began to be manifested in the latter half of the first Christian century.

In considering what this phrase-"the mystery of God" -embraces, it may be well to review the use of the term, "mystery," in Paul's epistles. In his earliest second epistle, he uses it in quite an opposite connection-"the mystery of lawlessness" (2 Thess. 2:7). This mystery includes the various plans and efforts put into operation by spiritual powers of wickedness under Satan's direction, to control and order this world-system and its affairs, of which he is called both prince and god, all in view to introduce his man, "whose coming is according to the working of Satan."

This mystery was at work in the apostle's day. In fact, we may say, its operation became manifest very early in man's history. Then God's promise pointed on to His Man. And though the blessed "mystery of godliness" of God manifested in flesh and the glorious mystery of God's eternal purpose in Christ were not yet revealed, not even to heavenly principalities and powers, yet it became evident from the Old Testament Scriptures, given in successive stages, that God would bring in a Man who would accomplish deliverance from evil, rule in righteousness, and have world-wide dominion. But the amazing wonder of who this Person would be was veiled until the fulness of time had come. Even these partial unfoldings engaged angelic attention, but "the mystery" was not yet revealed.

Under these conditions Satan worked against the purpose of God, and though without the full intelligence he must now have, ever strove toward accomplishing his own counter-purpose of world-rule and the setting up of his own man. Because of this, God's chosen people, Israel, were his special object of attack in one form or another, for it was at least clear that through that nation God intended to bring His plans to accomplishment. Against all Satan's multiform machinations God has directed counter-movements by which He has restrained evil, directed the course of events, and made use of even Satan's wickedness -causing all to contribute to the consummation of His eternal purpose. So too now, there is "that which restrains," that he [Satan's man] should be revealed in his own time-not as Satan might choose, but in God's order. "The mystery of lawlessness already works," said the apostle, "only there is He who restrains now until He be gone."

The centuries rolled on until Christ came. In the Man Jesus, Satan could readily observe one who was unique among all men. He must either bring this Man into subjection or destroy Him. Hence the temptations in which he so signally failed, and then the cross to compass the latter end. The resurrection sounded the knell of Satan's defeat, and the Man-child was taken up to the throne of God, there to sit until His enemies should be made the footstool of His feet. Consequent upon this the Holy Spirit came, and "the mystery, hidden throughout the ages," was soon revealed. In it is disclosed the all-various wisdom of God, according to the purpose of the ages which He purposed in Christ Jesus our Lord:and all of this is shown to have special relation to the assembly, His Body, formed by the Holy Spirit since He came at Pentecost.
Now, the heavenly authorities and powers are made acquainted with the purpose of God, His mystery has been revealed. It embraces His multiform wisdom-treasures of wisdom and knowledge.

This wisdom is distinctively Christian; it is not of this world, nor of its rulers who come to nought-an end to which the resurrection of Christ foredooms them. This wisdom of God, proclaimed in the mystery, was predetermined before the ages for our glory (1 Cor. 2:6-8). The princes of this world knew nothing of this holy mystery; it was not revealed till after Jesus was glorified. Had they known it, they would not have crucified the Lord of glory; they knew not that the One they called Jesus was the appointed Heir of all things, and according to the eternal purpose to be, as man, Head over all things, above every principality, authority, power and dominion, and ascend up above all the heavens that He might fill all things.

So the apostle can speak of his "glad tidings and the preaching of Jesus Christ, according to the revelation of the mystery," as to which silence has been kept in previous ages, but which has now been made manifest and "made known for obedience of faith to all the nations" (Rom. l 6:25, 26). This is "the mystery of the glad tidings" which he desired boldness to make known (Eph. 6:19).

The great central feature of "the mystery of God" is the place and glory of the Man Christ Jesus, founded upon His work of atonement. It is also fittingly called "the mystery of Christ" (Eph. 3:4; Col. 4:3).

There are mysteries spoken of which, however, really form part of the larger one which we have been considering.

The mystery of our being changed into the image of Christ (1 Cor. 15:51).

The mystery of Israel's blindness (Rom. 11:25).

The mystery of the kingdom of heaven, and of God (in the Gospels).

The mystery of godliness (1 Tim. 3:-16).

These are treasures found in the mystery of God.

In Rev. 10:7 we are told that in the days of the voice of the seventh angel "the mystery of God also shall be completed, as He has made known the glad tidings to His own bondmen the prophets." When the seventh angel sounded his trumpet, great voices in heaven say, "The kingdom of the world of our Lord and of His Christ is come, and He shall reign to the ages of ages." The worshiping elders say, "We give Thee thanks, Lord God Almighty, He who is, and who was, that Thou hast taken thy great power and hast reigned." The sounding of the seventh trumpet brings in the glorious consummation of all God's ways which form the mystery of which we have been speaking.

Christian maturity, or perfection, is found in having full knowledge of this mystery of God, and having it in such full assurance that the whole life is under its power. May we constantly remember the exhortation, "Walk worthy of the calling wherewith ye have been called." We have been called by God to His own kingdom and glory (1 Thess. 2:12).

The things of which we have been speaking are as needful for us to-day as ever. In them, as dwelling in us richly, there is power to keep us from being deluded by any one through persuasive speech. We are thus safeguarded against the cunning of Satan and the many forms of error he introduces through various agencies. This was the apostle's object in what he said to the Colossians (ver. 4).
John Bloore

(To be continued, D. V.)

SOME FACTS RELATING TO CHINA

The Chinese Empire includes, besides China proper, Manchuria, Mongolia, E. Turkestan, etc., and until recently, Tibet. It is considerably larger than the whole of Europe, its area being estimated to be about 4,300,000 sq. m. The average width and breadth of China is about 1800 m. The highlands of the west are sparsely settled, but the central and eastern lowlands contain a dense population. The population of the empire in 1916 was estimated to be about 445,873,000, although some authorities believe that these figures should be reduced by 100,000,000 or more.

The southern part of China, including Canton, lies within the tropics; the northern section, in which lies Peking, has a climate like that of northern Europe, and its winters are Arctic; the central zone, in which Shanghai is situated, is generally temperate. In the northern province of Chihli (where our brother Kautto is laboring) the heat of summer is as intense as the cold of winter. One of the "wonders" of China is the great wall, built on the northern frontier in the 3rd century B. C., for defense against aggression. Its total length is about 1500 m., and military posts are still maintained at the chief gates and passes.

The history of China is intensely interesting, and, traditionally at least, goes back to about 2500 B. C. Along with the political history, China has also a varied and interesting religious history.* *See "The Christian Church in China," by Gustav Roll, which gives the main facts as to Christianity in China.* Originally monotheistic, according to some, the Chinese soon took up the polytheistic worship of heavenly bodies, etc., and ancestral worship was introduced at an early date. While not in itself strictly a religion, the philosophy of Confucius long guided the thoughts of the people as to morality, as well as (in great measure) politically. Confucius lived from 550 to 478 B.C., and his name is the latinized form of K'ung Fu-tze, meaning "the philosopher (or, master) K'ung." His philosophy was entirely earthly, never rising to any hope beyond the grave. His wise sayings largely molded Chinese character for good, and they constituted the chief form of learning in China until the recent introduction of western education.

Lao Tsze, who lived at the same time as Confucius, evolved a somewhat hazy philosophy which he called "Tao," or "The Way," from which was developed the religion of Taoism. Some of his tenets are thought to have been somewhat similar to Christian teaching, one being that we should meet evil with good. Confucius thought this to be very impractical, saying that evil should be met with justice.

Shortly after the beginning of the Christian era Buddhism was officially introduced into China, and after several modifications became distinctively the religion of the East. A sort of semi-amalgamation took place between Buddhism and Taoism, and to-day there is very little difference between the outward forms of each of them. Their adherents "ignorantly worship;" going to the temple, prostrating themselves, burning incense, and paying their fee, they return home with a sense of accumulated merit for salvation, priest and people being equally superstitious and unenlightened.

Mohammedanism, Mazdaism, and Judaism were all introduced in their turn, but none produced any lasting effect; although the first and last named may still be found within limited areas. A form of Christianity was also introduced about the 6th or 7th century by the Nestorians, under the name of the "Luminous Doctrine." In 781 the famous Nestorian Tablet, giving a rough outline of the object and scope of this faith, was set up. Later, possibly as a result of the travels of Marco Polo, a work was undertaken by men sent out from the papacy, but all this had come to an end by the year 1350. After the death of Francis Xavier, an Italian named Matteo Eicci labored in China for 27 years. This work continued long after his death, but finally conflicts between the Jesuits and Franciscans led to the proscription of Christianity by the emperor, and the banishment of missionaries and converts.

Modern missionary work in China began with Robert Morrison, of the London Missionary Society, who reached Canton in 1807. Others followed, but it is stated that in 1857 there were but 400 baptized Protestant Christians in the whole of China. It was about this time Hudson Taylor went to China, and with the establishment (in 1866) of the China Inland Mission the work spread rapidly. Liberty to embrace the faith was guaranteed in 1860, but various local outbreaks continued, culminating in the Boxer uprising of 1899-1900, in which 135 missionaries, 52 children, and perhaps 40,000 native Christians were killed. In 1907 the Jesuits at Shanghai estimated that there were about 1,000,000 Chinese Roman Catholics; the Protestants in that year reckoned, in all, 250,000 church members. The Chinese call Roman Catholicism the "Religion of the Lord of Heaven," and Protestantism the "Religion of Jesus."

A number of "Brethren" have been (and some are still) connected with the C. I. M., but about 1890 or a little later a work was begun in direct connection with the assemblies. This has grown, until there are now some 75 missionaries (not counting wives) in China, who are in fellowship with Open Brethren." About 7 years ago a work was begun at Taitowying by Mr. & Mrs. Albert Biggs in connection with our assemblies, but they gave it up after a few years This was then taken over by our brother Charles Kautto, who had gone out meanwhile to help them build a house. He has been laboring there ever since, and reinforcements are greatly needed. Mr. & Mrs Virgil Pennington now have it in mind to join him, and others may also go if the Lord so leads. This should call forth our fervent prayers on behalf of the work, and those who undertake it, and also an increased fellowship in "communicating of our substance." (See Heb. 13:16, at. Trans.)

There are also some 9 brethren and sisters from the assemblies in Germany, who are carrying on a work in Kiang-Su Province, aided by some half-dozen of the Chinese brethren. Let us pray that these also may be sustained in every way. R J L

THE BIBLE IN JAPAN

A most interesting report of the Japan Agency of the American Bible Society gives many striking facts and figures as to the circulation of the Word of God in Japan. This work was established in 1876. From 1890 to 1904 it was carried on in conjunction with the British and Foreign Bible Society, and the National Bible Society of Scotland. Since 1904 the country has been divided, the northern half being assigned to the American Society. During the year 1925 there were circulated by colporteurs and from the Central Depository, 10,506 copies of the entire Scriptures, 79,827 New Testaments, 804,304 Portions, such as Gospels, 2,230 for the blind-or a total of 896,867 copies of the whole or portions of the precious word of God. The British Societies in the same year circulated 263,088-or a grand total of 1,159,955 copies. The Lord be praised for this sowing of the seed, and may He multiply the seed sown and increase the fruits of righteousness.
This work of circulation of the Scriptures is more than self-supporting. Of course this does not refer to the original cost of printing the books.

The books are carried to hospitals, reformatories and prisons. The chief secretary of the Bureau of Justice was deeply interested, helping in the work of distribution, and becoming an interested reader of the New Testament, 11,940 Testaments were placed in 21 prisons. One governor of a jail writes in substance:"It gives me pleasure to communicate my appreciation of your grant of 439 copies of the New Testament to this prison. According to your request we will hand each inmate a copy. I am confident these books will create and nourish faith in the convicts for their own good and aid them in the keeping of law and order by which our empire will derive no little benefit." Another, a Christian governor of a jail writes:"Thirty men of the convicts are regular Bible class members." Receiving an unexpected supply of Testaments, he goes on to say, "They were greatly rejoiced, and their interest in the word of God has been deepened."

The work of Bible distribution was carried over to Saghalien, where large numbers were sold. Also in factories the colporteurs have had access not only for the sale of the Scriptures, but to speak to willing hearers who are gathered to listen.

Here is a letter to cheer the heart:"I hasten to write to you that one day, by chance, a copy of the Gospel of Mark fell into my hands. Reading it, a consciousness of an inspiration such as I have never before known, and gratitude toward God and personal gladness, issued forth from my heart. I have read that book over and over again, until now I cannot be satisfied with it alone, but feel I must have the whole New Testament. I searched the book shops of our town in vain.. .1 am sending 20 sen for which kindly send me the book immediately." May the Lord bless this work abundantly.

The following letters are all we have for this month, but we expect a number -will be on hand for the next issue:-

June 10th, 1926.

Yours of March 24th with invoices for goods came a short time ago. Thank you for forwarding same.

We are not yet located in our new building, but trust we may be able to move in another three months. Things do not move as rapidly out here as they do in America, and it is a good place to learn to exercise patience.

Mr. Searle is now rebuilding part of the front and back of the house, the rains damaged them to such an extent they were deemed unsafe. The grass roof now being completed will prevent further trouble of this kind, and in due course hope all our buildings will be erected, the Lord permitting.

Thank you for offering to purchase clothing, and we are discussing the advisability of buying them ready made. We thought better to have the material and make them here in the most economical way, for all who have clothes get the short shirts, so an over-all type would prove a real waste of material. If any of the Sewing Circles wish to make these it would be well to know this. We are working at our new vocabulary, using grammar from a neighboring station in the tongue of one of our brightest boys. In this way we have the English and Turnngoro, his native language, and he can give us the Kiviri translation, the tongue we are trying to acquire. We are very grateful for all these helps. Four or five chapters of John's Gospel are still having occasional corrections as they have been used as reading material at the schools. Again to-day were we brought to realize the great need of setting forth the message of salvation as it is alone in Christ Jesus. One sick patient inside of a week passed into eternity after a surgical operation here.

How few are the laborers in the harvest field. "Look," "Pray," "Go," are the words of the Lord,

C. DeJonge.

Beloved Brother:-

Genoa, Italy, June 26, 1926.

Since leaving Antwerp I spent a week in French ports; Bordeaux, Nantes and Dunkerque. In each port found open doors the first day, and that in spite of my lack of French. Through illness of brother Germain's children, he was not free to meet me, so went on to Bordeaux alone, later returning to the north to meet him in Nantes. It was a joy to meet him and see some of his labors for the Lord in that needy land. He was a comfort and cheer, and we had a good time in the Lord together. Nantes is a very small port, but brother Germain living near Bordeaux has had it laid upon his heart to give attention to that needy part, and (not to give any of his time much needed elsewhere in France) to pray and lay the need before the assembly in Bordeaux, expecting (D. V.) some one or two French brethren to understate that work there. As there is a large meeting in Marseilles he hopes to interest the meeting there also. He feels people throughout France can be reached through the men there.

In Dunkerque, France, I found the brother and sister in the Seamen's Mission real children of God, doing some work on the ships, but greatly hindered for lack of literature in foreign languages. They had but 300 tracts in French and Flemish on board. It seems, should the Lord enable us, real help could be given here by supplying literature to them and thereby reaching many vessels in that port where ships are close together.

From there I went to Calais; then to Dover, England, chiefly to see a Christian laboring among English troopships in Southampton, an old friend, who gave me every assistance and has taken it upon himself to go to perhaps six English, Scotch and Irish ports to investigate and see what is done, and what could be done, and he will seek to arouse local brethren to the need wherever it exists.

In London it was a joy to meet a Mr. Peet who visits vessels, and is responsible for certain docks. His work is the nearest to ours I found anywhere. Yet he told me that he is handicapped because of lack of literature, and could do more effective and better work had he tracts in various languages. To me it seems like an opening to have a share in this effort in London, and am waiting on the Lord for guidance as to what He would have us do.

Through a Bible Society in London I was offered 50% discount on Gospels for European ports, should it be the Lord's will to enable me to send some literature to some of the ports. Am to meet brother Hullweck in the morning. Found a wide open door here even, and got on ships easily. Expect to spend a day in Marseilles during the vessel's stopover, then, D. V., cross the Atlantic again.

Yours in the Lord's Name,

Oscar S. Zimmermann.

O Galilee,
Thou tranquil sea,
Once Jesus o'er thee walked;
And when a storm
Changed thy calm form
His power thy billows balked:
His mighty word brought thee release,
And hushed thy raging into peace.

O soul of mine,
What a storm was thine
As conscience raged and tore!
God's thunders roared,
I feared His sword,
His judgments threatened sore:
But the mighty ONE that stilled the sea
Brought calm and peace and joy to me.

Now as I go
Through a world of woe,
And storms roar loud and wild,
I hear Him say, "I am thy stay;
Be calm, O trusting child."
His voice of power my soul doth thrill,
I refuge find in, "Peace, be still."

But soon away From the grilling fray
I'll rest in stormless calm.
I'll see His face
In my destined place,
And wave the victor's palm.
With storms all past, and anchor cast,
I'll praise Him there while ages last!

C. C. Crowston

"That Thou shouldest have delight in me,
And be the God Thou art,
Is darkness to my intellect,
But sunlight to my heart."

Perhaps, in these lands of gospel light and liberty, no verse of Scripture is better known than John 3:16. Its precious message came from the lips of the Lord Jesus Himself, and told out the very heart of God towards men, towards men universally, of every clime, character, creed, and color-towards all men everywhere.

We may call it "The World's John 3:16." But there is another John 3:16. This is not in John's Gospel but in his first Epistle. And this we may designate The Christian's John 3:16. It speaks to those who have believed the truth of the gospel and have everlasting life. These stand now in a position of favor and blessing and relationship, and are called to act consistently with it.

This John 3:16 is:

"Hereby perceive we the love … because he laid down his life for us, and we ought to lay down our lives for the brethren" (1 John 3:16).

"Hereby perceive we the love… because He laid down His life for us." This love had been shown before we knew of it. Its fulness had been expressed. Its riches had been manifested. Now we have perceived it, and the happiness and peace which follow our apprehension of it are enjoyed. We who believe can rejoice in the warmth and blessedness of its beams.

But the Son of God, the mighty Creator and Upholder of all things, became a little lower than the angels in order that, by the grace of God, He might taste death for us, and He "once suffered for sins, the Just for the unjust, that He might bring us to God," and in that death and suffering we read the love story of God written large and plain. "Hereby perceive we the love… because He laid down His life for us." Yes, Calvary alone measures for us the depth of that deathless love. It is there we learn its boundless character. It is there we discover its width and fulness.

And notice, "He laid down His life." Until "His hour" was come no man's wicked hand could be placed upon Him. Majestically He pursued His pathway, glorifying God and blessing man. None could turn Him from His path of light and love. But that day of glory and of grace "led only to the cross." For this He had come into Manhood. In view of it He declared, "I have a baptism to be baptized with; arid how am I straitened till it be accomplished." Until that baptism of suffering and judgment was completed, He could not tell out all that was in His heart. He was pent up in spirit, until having wrought atonement He was able to bring His own into the circle of sunshine which He knew so well, the circle of the unclouded favor of and relationship with God as His Father and our Father, His God and our God.

But "His hour" was reached at last, and He who could cause all His foes to go backward and fall to the ground with His word, "I am," permitted them to rise and to lay their wicked hands on His holy body, and lead Him away to Caiaphas, to Herod, to Pilate and to Calvary; and there, in letters of light, we read His love for us- He lays down His life on our behalf.

"For us" that He might deliver us from the judgment we deserved. "For us," that He might deliver us from every foe and from every fear. "For us," that He might lead us in triumph into His own joys before His Father and His God, declaring to us the Father's Name that the love wherewith He was loved might be in us-enjoyed and answered to by all His own. "For us," that we might be His companions in the Father's house and conformed to His image there, so that He might be "the Firstborn among many brethren." Well may we rejoice in that love and adore His Name, now and eternally.

"Oh, for that love let rocks and hills
Their lasting silence break;
And all harmonious human tongues
The Saviour's praises speak."

But the practical outflow called for by this truth is to be noticed. The love is to be answered to by us. "We ought to lay down our lives for the brethren" ("We ought" is "We owe it," some one has said). And this for all, or any, of His own. "He laid down His life for us," and that "us" is a blessedly elastic term which takes in every believer in Him to-day. It took in first of all those to whom the apostle addressed himself when he wrote the epistle, and it has stretched more and more as the years have run their course, until it embraces us, through grace. Now the "us" and these "brethren" whom we are to be willing to lay down our lives for, are exactly the same in number.

"BUT," says some one, "So and so, and such and such, are so very crotchety and cantankerous! Am I to be prepared to die for them?" Well, "He laid down His life for us," for all of us, and "we ought to lay down our lives for the brethren," for all of them, or for any of them. He has loved them all and we are to love them all. We are instructed by the^Holy Spirit to do this:we are "taught of God to love one another."

Coming into a meeting of our fellow-believers we may-say, "I love them all, and they all love me." The world, the flesh, and the devil, may hinder the outflow of the love, and we have to be on guard against the intrusion of these, but the love is there. We love the Lord Jesus and we love one another, "all saints"; and we should love one another how much? "Even as I have loved you" is the standard He Himself has set us. None of us who read these lines has done that actually, it is clear; but we ought to place ourselves at our Lord's disposal for the blessing of His own in any way, anywhere; in life and even unto death.

We are bankrupts, all of us. He has loved us even to death. We can never repay our indebtedness. But if we can only pay a cent on the dollar, let us seek to fulfil His desire and do all that lies in our power for any of His loved ones, whether in their various spiritual needs or in their different natural requirements. If they are not in want of temporal assistance they can benefit by our prayers . To some of them we can send leaflets and tracts and books of spiritual ministry suitable for their edification and comfort. And thus every one of the "us" can seek the blessing of every other one of the "us," and so show our love to Him who laid down His life for us.

In closing, let us go back to the first part of the verse. We may have failed in the expression of love towards these so dear to His heart. And who has not? But we may own this, and bask still in the sunshine of that love which reached its fulness of expression at the cross, and which rests upon us now and for ever. And the more we bask in its light and warmth, the more shall we bless and adore Him, and the more we shall gain strength to go forth and show that love to others. Inglis Fleming

Let not Hope be lacking in the characteristics that mark us. Our God is "The God of Hope;" and Christ Jesus is "our Hope." And while these facts lead our hearts on to the final fruition, yet they also serve for the pathway thither. Love "hopeth all things." Nothing is more depressing than a discouraged spirit. It causes the hands to hang down, and makes the knees feeble. Many things are against us-our circumstances, our prospects, and above all, ourselves. But God is for us:therefore who can be against us? Even the malignant enemy of our souls can do naught but by the permission of our Father, who will even turn the sufferings through which we pass into blessing. Then let us gird up the loins of our mind, and hope to the end. Soon the happy consummation will be reached, and we will be ashamed to think how we have allowed ourselves to be so easily discouraged. "Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God:for I shall yet praise Him, who is the health of my countenance and my God."

"Faithful are the wounds of a friend." Perhaps nothing is more difficult than to administer wise and helpful reproof. In the first place, we must ourselves be in the right state of soul. Sharp words spoken in anger but stir up resentment, and lead to strife, alienation and enmity. We must be in the attitude of a "friend," one whose love compels him to speak, if we are to find an entrance into our brother's heart. Then we must be clear ourselves as to the matter for which we would rebuke others. How sad it is to see one whose own life is not above reproach, administering reproof to another. We must also use wisdom, and seek to find the suited occasion to speak to our brother. This should be chiefly done in private; the object being not to humiliate, but to restore our brother. "Thou hast gamed thy brother." Is that what we desire? Or are we trying to wound him? This is not after the manner of Him who smites that He may heal. What need there is for prayer-neither to be indifferent to a condition that needs reproof, nor unwise and heedless in giving it. May the Lord guide into what He approves.

The Unity of the Spirit. "By one Spirit are we all baptized into one body… and have been all made to drink into one Spirit." The grace which has wrought for and in us is the work of the one Spirit, who is the seal of that finished redemption of our Lord Jesus Christ. Our experiences are varied, but the vital principle in all our souls is the same-the indwelling of the Holy Spirit. He leads into all truth; He takes of the things of Christ and shows them unto us; He gives us thus a common Object, Center and Lord. He has inspired God's Word, is its author, and the infallible unfolder of that Word-applying it to mind, heart and conscience. He is the leader in all government; and nothing but what is the fruit of His guidance and control can be owned of God. How careful, then, how diligent we should be not to grieve Him by strife, or quench Him by our own expedients and wills. May He strengthen the bond of peace amongst us.

"Thou Holy One and True,
Our hearts in Thee confide;
And in the circle of Thy love
As brethren we abide."

"When the hour was come, He sat down, and the twelve apostles with Him." How quiet, how holy was the scene! We love to go back in thought to it, though now by the Spirit introduced into a fuller realization of all that has been wrought for us, and the place of nearness-in the holiest-into which we have been brought. Without being in the least legal, is it not fitting that we all should be in our places when "the hour" has come? If we are silently and expectantly waiting on Him even a few minutes before, will it not be pleasing to Him? Of course, there may be providential hindrances, but these are the exception. We go to meet our train at the appointed time; we are careful to keep business and other engagements; shall we be indifferent with this, the most blessed of all engagements? May His love constrain us as to this.

How to use the Telephone. It is with many of us difficult to forget distance when we are speaking through the telephone. This last phrase indeed may explain the reason. We are not really speaking through the instrument, as though it were a tube, but to it, for the electric current brings us in immediate contact with our auditor. So instead of raising the voice to reach persons at a distance, we are simply to remember they are just at hand. "The Lord is nigh unto all them that call upon Him -to all that call upon Him in truth" (Ps. 145:18). He is in heaven, dwelling in light unapproachable, and yet in Christ we are "made nigh by the blood of Christ." "Through Him we have access by one Spirit to the Father." Therefore we do not have to speak aloud, as it were, or as if afar off, to reach heaven. It is a precious lesson to know this. "Loud speaking" may be a subtle form of self-occupation. There are various ways of speaking thus to God. If we seek to stir up our feelings into something unnatural or intense; if we have to wait till we feel in "a prayerful mood," we may be merely "speaking loud." Simplicity, reality, a knowledge of our needs- these are the only requirements for speaking to God in prayer. Have we personal needs? Are there persons for whom we should intercede? Are there matters of great importance calling for God's intervention? Let us not defer praying until we are in a mood for it, nor stir up our feelings to intensity, but rather in the simplicity of child-like faith, "let our requests be made known unto God." Those who have learned of God in His school do not wait for such stimuli as we have indicated, but "come boldly to the throne of grace."What gives value to prayer is the blessed instrument of nearness-our spiritual "Telephone," the Lord Jesus; and the power, or current, is the Holy Spirit. So may we learn to use this priceless privilege aright, in the simplicity of faith. S. R.
'THE LITTLE FOXES'

(Col. 1:23.)

(Continued from page 93.)

Verse 23 opens with a form of conditional statement. The wonderful issue for us of the reconciling work of the Godhead has been stated in verse 22, and as to us he immediately says, "If indeed ye abide in the faith founded and firm." He is not expressing doubt as to the continuance or perseverance of true believers; he simply means that verse 22 is to be regarded as real and certain, the following condition being true. The former could only be a fact, the latter being true. Since the purpose of God in this respect cannot fail, there are those of whom the condition is true, they do abide in the faith.

Of those who thus abide, two things are stated – "founded and firm." The first suggests what is done for us. The believer is securely grounded, anchored to, the foundation, to Christ Himself. This is from God's side, and is consequent upon our acceptance by faith of what God presents in His word of truth, the gospel of our salvation. Perhaps we might illustrate it by the gold-covered boards of the Tabernacle with their two tenons set into the silver sockets. The second thing is rather God's work in us, by which inward strength is developed, producing full assurance.

In view of these things, the next statement becomes somewhat explanatory of the condition with which the verse opens-"Not moved away from the hope of the glad tidings." It is certain that those who are grounded and firm are not moved away from that hope. They are characterized by steadiness, not shiftiness. Whether the assault of evil be in teaching, temptation, or persecution, they remain unmoved. These things are the tests or evidences of reality in those who profess the name of Christ.

The apostle specifically mentions the hope of the glad tidings. The hope here mentioned is not, as it is sometime, the thing hoped for, but the expectancy inspired by the gospel of God concerning His Son, which being received in the heart, fills it with hope, ruling the Christian's life. Paul says to Timothy, "Because we hope in a living God we labor and suffer reproach, accounting that godliness is profitable for everything, having promise of life, of the present one, and that to come; for God in whom we hope is the preserver of all men, specially of those that believe" (1 Tim. 4:8-10). The incorruptible seed implanted in the believer is that from which the beautiful flower of hope springs and blooms, filling heart and mind with fragrance exhaled in a happy Christian life, bearing the marks of the Spirit-"Love, joy, peace, long-suffering, kindness, goodness, fidelity, meekness, self-control" (Gal. 5:22, 23). Little wonder that the apostle says of the glad tidings, "Which are come to you, as they are in all the world, and are bearing fruit and growing, even as also among you, from the day ye heard them and knew indeed the grace of God in truth" (chap. 1:6).

Of these glad tidings the apostle now states, "Which have been proclaimed in the whole creation which is under heaven." It is not a question of every creature having heard, but of the sphere in which the proclamation was made, as Paul said to Timothy concerning the mystery of godliness, "Preached among the nations," or as in this chapter, "Come.. .in all the world." The statement is specific-"under heaven." Incidentally, this does not allow the idea of the gospel being preached to disembodied spirits, as some suppose 1 Peter 3:19 teaches.

Paul was made a minister of these glad tidings. A brief epitome of what this substantially meant for him, he gives in his defense before Agrippa. John Bloore

(Col. 1:25-29.)

(Continued from page 182.)

The closing statement of verse 25 is important. Paul affirms that it was given him "to complete the word of God." It is connected with his previous statement regarding the assembly, "Of which I became minister according to the dispensation of God which is given me towards you,"* 1:e., toward the Gentiles in particular. :*Quotations are from the New Translation.* Compare Rom. 15:16 and Eph. 3:1,2.

This dispensation of God refers not to a period of time, as we sometimes use the word, but to the apostle's stewardship or administrator ship of God's things concerning the assembly. The force of the term may be seen from its use in Luke 16:2-4 (stewardship); 1 Cor. 4:1 and 1 Pet. 4:10 (stewards). The use of this same word in Eph. 3:2 is parallel to the statement of our verse. It is the divine arrangement committed to Paul concerning the assembly. He uses the word again in Eph. 1:10, where the connection helps to shows its significance. There it refers to the order of the divine government concerning the universe, the central feature of which is, the heading up of all things in Christ.

This dispensation given to Paul comprised the completion of the Word of God-not the last that was written, of course, for John wrote his epistles and the Revelation some thirty years later; but the thought is that Paul's ministry concerning the assembly completes the revelation of God's purpose:it is the finale of His plan to which all the previous epochs or dispensations were preparatory. In it are revealed the riches of His grace and glory, even the unsearchable riches of Christ. The glad tidings that Paul announced were "to enlighten all with the knowledge of what is the administration (or, dispensation-it is the same word) of the mystery hidden throughout the ages in God, who has created all things; in order that now to the principalities and authorities in the heavenlies might be made known through the assembly the all-various wis-dom of God, according to the purpose of the ages, which He purposed in Christ Jesus our Lord." This completion of the Word of God is a present revelation to heavenly intelligences. Now, along with ourselves, they have the wondrous secret of God's eternal purpose disclosed to them, which embraces the truth of the headship of Christ and His Bride, which is the assembly.

To "complete the word of God," therefore, meant to make known the mystery which had been hidden from the previous ages and generations (ver. 26).

As already remarked, this has a present meaning for the principalities and authorities in the heavenlies. Among them there are "the universal lords of this darkness"- spiritual powers of wickedness in the heavenlies (Eph. 6:12). In view of what they now know, it is no wonder that they are arrayed against us whose inheritance is in Him, who is the object of their hatred. The place we have, as made known by the revealed mystery, makes them our real antagonists. "For this reason take to you the panoply of God."

In Colossians, however, the apostle has chiefly in mind what the revealed mystery means for the saints. Of this mystery, which completes the Word of God, he says, "Which has now been made manifest to His saints." Let us search our hearts to see how far we have appropriated what God has been pleased to make known to us. He has made "the riches of His grace.. .to abound toward us in all wisdom and intelligence" (Eph. 1:8). It is what He "had predetermined before the ages for our glory" (i Cor. 2:7).

The apostle very earnestly desired that the saints should enter into these eternal realities. To this end he toiled unceasingly. It was a combat, as he here expresses it (ver. 29, ch. 1:1). The administration given to him placed him in the arena where he battled against those spiritual powers of wickedness of which he speaks in Eph. 6. He was our protagonist in this, but we are called to the same conflict. Do we, who know the truth of the mystery, strive with a measure of the apostle's spirit, seeking to bring our fellow-saints into the appreciation and enjoyment of its meaning for them? Beginning with the apostle's day the enemy has sought to hide what God has disclosed, and bury it under "systematized error" (Eph. 4:14). How great his success the past centuries of the Church's history bear witness. During the past hundred years the truth has been dug out from the accumulated debris of those centuries. Are we walking in the light of it as we should?

But verse 2 7 claims our attention, for it presents God's thought for His saints-in connection with the mystery made manifest. To them "God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you, the hope of glory." What the mystery is we have briefly stated; here the apostle speaks of the riches of the glory pertaining to it. God wishes His people to know what comprises those riches. This expression calls attention to the exalted aspect of the mystery, specially mentioned as "among the nations." This phrase intimates what is distinctly in contrast with what had been revealed in previous ages, when Christ was spoken of in connection with Israel, in the nations filling a secondary place and receiving their blessing through Israel. Now the distinctive glory of the mystery is "Christ in you," that is, in those of the nations, like the Colossians, who had faith in Christ.

This is not blessing in a national sense, as spoken of by Old Testament prophets, but individual, true of each believer in Jesus wherever found among the nations. And it is not in outward display, as is characteristic of the kingdom in the Old Testament. It is an inward and spiritual blessing, carrying with it "the hope of glory," and thus linking those of whom it is true with another scene-with heaven, where Christ is seated. Literally, it is of the glory, referring to the glory of the mystery, the fulness of which is to be realized at the second coming of Christ.

Now as to the force of this expression, "Christ in you," which is the riches of the glory of the revealed mystery, we have said that it is inward and spiritual, in contrast with the outward display of glory of the kingdom and the Messiah in the Old Testament. This accords with the Lord's words in John 14. He there promised to manifest Himself to the one who keeps His commandments. This form of selective manifestation Judas could not understand, for he thought of the outward manifestation of the Messiah, in which Israel would occupy the foremost place as foretold by the prophets. The Lord explains (vers. 23, 24), and links all with the coming of the Holy Spirit. This at once turns us to other words in this same chapter which may well be linked with the statement in Colossians.

In His teaching concerning the coming of the Spirit, the Lord says, "I am coming to you.. .In that day ye shall know that I am in the Father, and ye in Me, and I in you" (John 14:15-20). The manifestation of which He speaks is connected with this. Thus "Christ in you" is by the presence and indwelling of the Holy Spirit. This is the distinctive feature of the mystery, making it unique among all the divine mysteries mentioned in Scripture. By His personal coming into the world, after Jesus was glorified, the hidden mystery was made manifest (Eph. 3:5), and its administration put into effect.

Again, the Lord says, "The glory which Thou hast given Me I have given them, that they may be one as We are one; I in them, and Thou in Me, that they may be perfected in one" (John 17:22, 23). Here the glory is linked with the expression, "I in them," as in the former case the presence and indwelling of the Spirit. We are not yet in the glory of which the Lord speaks, though the title to it is already given. Not until "the Christ who is our life is manifested… shall ye also be manifested in glory" (Col. 3:4); and, "Beloved, now are we the children of God, and what we shall be has not yet been manifested; we know that if it is manifested we shall be like Him, for we shall see Him as He is. And every one that has this hope in Him (1:e., in Christ) purifies himself, even as He is pure" (1 John 3.:2, 3).

How beautifully these scriptures blend together. In purpose, the glory is given, and we are marked as joint-heirs with Christ. As not yet in it, it is our hope, but this hope is in Christ. On the other hand Christ is in us "the hope of the glory." This, the Lord has made clear, is by the presence and indwelling of the Holy Spirit. Thus He is the earnest of the coming glory, and God's seal put upon His people up to the redemption of the acquired possession (Eph. 1:13,14;4:30). In this connection how fittingly He is called "the Holy Spirit of promise," so that being given by God to be in our hearts -His anointing, His seal, His earnest-we may now enjoy His blessed ministry of the things of Christ, and know that He who is our Saviour and Lord comes to us, is in us, our life, with the comfort of knowing that "Whatever promises of God there are, in Him is the yea, and in Him the Amen, for glory to God by us" (2 Cor. 1:20-22). As entering into this knowledge of Christ, ministered by the Spirit, we come to maturity, to full growth. This is what "perfect in Christ" means (Col. 1:28). The apostle always had this end in view for the saints. Therefore, he says, it is Christ "we announce, admonishing every man, and teaching every man, in all wisdom… Whereunto also I toil, combating according to His working, which works in me in power." He could truly say, "We do not preach ourselves, but Christ Jesus, Lord" (2 Cor. 4:5). John Bloore

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

Please answer the following questions in Help and Food:(1) Where does the soul (both of believers and unbelievers) go after death, until the judgment? (2) In 1 John 3:3 it says, "Every one that hath this hope in him purifieth himself, even as He is pure." Does it mean that we should not let sin reign in us, or that we should have no desire for anything but for that which is pure? (3) When we are asked, "What do you call yourselves?" should we answer, " Plymouth Brethren," or what?

ANS.-(1) The soul and spirit (which are inseparable) of God's children are "with the Lord" until their body is raised at the first resurrection. See 2 Cor. 5:8; Phil. 1:23; 1 Cor. 15:22, 23; Rev. 20:6.

As to unbelievers, who have died in their sins, they wait the judgment spoken of in Rev. 20:11-15. As to the place where their soul and spirit are, awaiting the judgment, it is not stated in Scripture; and speculations as to it are worthless. The disembodied state is called Hades (wrongly translated "hell" in the Authorized Version), and it applies therefore to believers and unbelievers alike.

ANS.-(2) "Every one that hath this hope" of being like Christ, ver. 2 (wondrous, yet sure hope for God's children), purifieth himself, having our blessed Lord as his pattern. It is a progressive purification or sanctification, therefore, for none of us, not even our devoted apostle Paul, could say that he had become like his Master-see Phil. 3:13.

Ans.- (3) Our name is "Christian," that is, followers of Christ, as the believers were first called at Antioch where was a large assembly of them (Acts 11:26). We might explain, however, that we are designated as "Plymouth Brethren" in the world-a name we do not accept as our own, and for which there is no just reason, except that there was once a large assembly in Plymouth, England.

"Freely ye have received. "The great outstanding contrast between law and grace, is that what one demands, the other gives. This was strikingly expressed by a Christian of early days, "Da quod jubes, et jube-quod vis."-"Give what Thou commandest, and then command what Thou wilt," There can be no question that man as a creature and dependent upon God owes Him fullest obedience. Nor can there be a question that this obedience is not, cannot be, rendered. "The carnal mind is enmity against God;" "They that are in the flesh cannot please God;" "What the law could not do, in that it was weak through the flesh." And then, blessed be our God, Grace,

"The sweetest sound
That ever reached our ears,"

pure, sovereign, unmerited grace, bringeth salvation, not by works of law but by the faith of Jesus Christ. Pardon, peace, justification, life, glory-all are freely given, on the ground of the perfect sacrifice of Christ our Lord, in the infinite love of God. The celebrated theologian, Dr. Charles Hodge, once in an address to his students asked, "Brethren, do you know grace?" Well may we ask ourselves this question, and daily seek to know better "the grace of our Lord Jesus, who though He was rich yet for your sakes became poor, that ye through His poverty might be rich."

"Freely Give." Reception is the basis of all giving. We cannot give unless we have, and we cannot have unless we have received. There must be the intake before there can be an outflow. Of course the first great reception is when the empty broken-hearted sinner receives Christ, the Gift supreme, unspeakable. A beautiful illustration of this, and its effect, is seen in the "woman that was a sinner," Her sin brought her to the feet of Him of whom she had evidently heard-probably as one who welcomed and ate with publicans and sinners. His grace melts her heart and she can give the most precious of her possessions, pouring it as a sweet savor upon His feet.

And this shows us where the first "giving" is seen. It goes back to Him who has given us all. His love begets love in our hearts, and we gladly show our gratitude and appreciation by giving Him, if it be but the thanks of our hearts. We also instinctively desire to do something for Him.

With the consciousness of having received all from Him this desire to give will extend to all His own. When the Philippian jailor had received the grace of God into his own heart, his compassions went out to the dear servants through whom he had received the knowledge of this grace. "He took them the same hour of the night and washed their stripes." Out of a joyful, believing heart, he gladly served.

The Woman of Samaria illustrates this same spirit. When she had the Christ revealed to her, the One who had shown her all her sin, and then Himself as the desire of her heart, she became a giver of this bounty to others. "Come, see a Man which told me all that ever I did; is not this the Christ?" She thus becomes a messenger of grace to others.

Preachers of the Gospel are made thus. They have freely received the knowledge of salvation through faith in Christ, and they yearn to make it known to others. A preacher is not primarily an eloquent man, or learned, or gifted, in the ordinary sense of the word. He has received and he desires to give. It was this that led Paul to say, "I am debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise. So as much as in me is, I am ready to preach the gospel to you that are at Rome also" (Rom. 1:14,15). It was this which stirred Luther to make known far and wide the precious truth of justification by faith; that led Carey to India, Judson to Burmah, Moffatt to Africa, Taylor to China. It is this which makes the Church ever a witnessing body, testifying the gospel of the grace of God.

Our daily deeds of service spring from the same source. The cup of cold water, the smallest act of brotherly kindness, are the blossoms and fruits springing from the present stock of grace received. We can hear the same loving appeal, in the home, in the daily business of life, wherever we may be-"Freely ye have received, freely give." Are there sick to be visited, the aged to be read to, the discouraged to be cheered, the wanderers to be sought? Think what we have received, and let our service be in the joy of love, grateful that the Lord has given us such openings to make the slight return of acknowledgment for His unspeakable gift.

The Financial Question will find its full and satisfactory answer in this way. The least and last thing the Lord craves from His people is their money. And this, 'not grudgingly or of necessity, for God loveth a cheerful giver." It is amazing grace that He permits us to offer of our substance for His work. May we appreciate the privilege.

Many are the calls for the giving of money. There are the poor at our doors, the call for spreading a pure gospel literature, the ministry of temporal things to those who serve us with spiritual food. There is the call to support those who have given their lives to carry the precious gospel to foreign lands. Far from home, and from direct contact with fellow-Christians, the Lord counts specially upon us to see that they lack nothing. There are others who are ready to go to the white fields abroad, for whose outfitting, transportation and daily necessities the means should be forthcoming. Shall there be any lack here? As individuals, as gatherings, shall we not heed the simple, effectual direction of the apostle, "Upon the first day of the week let every one of you lay by him in store as God hath prospered him." If the divine principle upon which we have been dwelling is our motive and guide, we are sure there will be no lack in every department of well-doing to which the grace of our blessed Lord has called us.

"FREELY YE HAVE RECEIVED, FREELY GIVE." S. R.