Gethsemane (oil press), beyond the torrent Kedron, scene of hallowed memories, indelibly written upon the hearts of the Lord's people and the annals of eternity- the place of the soul – anguish of the blessed obedient One, ever calls for our careful and prayerful meditation.

Over that brook Kedron, David, the rejected king, passed with the few who followed him in days of adversity, weeping as they went. The heart of the men of Israel had turned from the Lord's anointed, and chosen the usurper in his stead. It is beautiful to see David's entire submission to the will of God under these most trying circumstances. His spirit, like that of the blessed Lord, was without resentment, and like Him, when one would have drawn a sword to resent insult, David forbade it, taking his cup of sorrow from the hand of God and bowing to His holy will.

For David, however, there was no Gethsemane, no depths of 'anguish, such as awaited the Holy Sufferer.

John says, "Where was a garden," and one's thoughts go back to another "garden" planted by the Lord, scene of another conflict, between man and Satan, when, alas. Satan triumphed, God was dishonored, and all creation ruined.

"Jesus ofttimes resorted thither with his disciples." Many nights, doubtless, were passed in holy solitude there, communing with the Father, that supreme moment of suffering ever before Him, when His soul must be made "an offering for sin." and the anguish and bitterness of death be tasted. The closing scenes pass before our eyes in John's Gospel. In chap. 11:49-53 the heads of the nation fully determine His death. In chap. 12 He speaks to the Father, conscious that the "hour has come," in which as the corn of wheat He must die or abide alone. In chap. 13 the betrayer is present, and after partaking of the sop-special mark of affection-leaves the company, before the institution of the Lord's Supper, and passes into the darkness. Well does Scripture say, "And it was night," the night surely of man's wickedness, as the Lord afterward said to the crowd, "This is your hour and the power of darkness." Chaps. 14 to 17 may be treated as a parenthesis, as containing ministry to prepare the hearts of His own for His absence. In chap. 18 the last great conflict begins, the Holy Sufferer enters the garden of Gethsemane with His disciples.

In perfect accord with the character of his Gospel, John omits all reference to His deep soul-anguish and bitter tears. We have not here His pleading with the Father, and His strengthening by angelic ministry for the coming conflict-this we find in the synoptic Gospels-and since Luke presents Him as "Son of Man," to that Gospel we would naturally turn to find holy humanity tested, and we are not disappointed, since Luke gives in fuller detail all that passed during that fearful conflict.

Withdrawn from His disciples, Mark says, He took with Him Peter, James and John, witnesses of His manifested glory upon the Mount of Transfiguration, where they "were heavy with sleep" (Alas, what is man?), saying to them, "My soul is exceeding sorrowful even unto death; tarry ye here and watch."

What a privilege was theirs! What should they have felt to be associated with such an hour!
He leaves them, withdrawn, we are told, about a stone's cast, but the distance spiritually was immeasurable. It was written, "Lover and friend hast Thou put far from Me, and mine acquaintance into darkness." Into that conflict, who could enter? Spotless in His humanity, He alone could rightly feel the awfulness of sin, and alone contemplate the drinking of that bitter cup.

The perfection of His Manhood is seen in all that He undergoes. His human spirit shrinks, not from the physical pain He must endure, not from the coarse and brutal treatment of the rabble crowd, but from contact with sin. The cup, beloved, which our sins had filled, the tasting of death as the judgment of God, the anguish of that hour before Him, when the forsaking of God must be endured, all, all pressed upon His spirit and made Him "exceeding sorrowful, even unto death." As the dependent, obedient One, "He kneeled down and prayed," supplicating the Father in deep earnestness that, if it were possible, the cup might pass from Him. Had He not felt a holy desire to avoid that cup, His humanity would not have been perfect, but He felt all He must endure. His human spirit was weighed down, yet with a weight no mere man could fathom. Entire submission and obedience marked that perfect One, "Nevertheless, not my will, but thine be done."

Angelic ministry strengthened Him for the conflict, but the cup is still before Him. The sorrow deepens, and so deep is the anguish that "His sweat was as it were great drops of blood falling down to the ground!"

Here we might well linger, and since all is passed, dwell upon His perfections, delighting in His love, a love well known even now, but to be enjoyed in fuller measure when with Himself in glory. Here we see in Him the conscious weakness of humanity and, in the circumstances, not a thought that was not perfectly human, yet at the same time, not a thought that was not suited to the presence and character of God. The cup must be drunk, and while we see all that characterized holy humanity, we see too nothing that could militate against the perfectness of the One in whom "all the fulness (of the Godhead) was pleased to dwell." To Peter the Lord said, "Could ye not watch with Me one hour?" The flesh was weak, and is weak, indeed! The one who had boasted his affection, and asserted his willingness to go to prison and death, had slept during the time of the Lord's sorrow. Alas; what weakness! How humiliating for poor Peter! Yet a needed lesson surely, that his self-confidence might be broken down, and that he might learn that only by divine power can the weakness of the flesh be overcome, and the power of God alone overcome the power of the enemy.

What a lesson for us in all this! We are no better than Peter, the flesh profiteth nothing, but we can, with adoring hearts, look on and see WHO was there, while we remember that, "No man knoweth the Son but the Father," and that we, as the disciples, need to "Watch and pray" lest we "enter into temptation."

There is a verse, connected with this scene, in Heb. 5, which might fittingly be referred to in closing, which has exercised many as it reads in the Authorized Version. "Who in the days of his flesh when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared" (ver. 7). In J. N-D.'s translation, it will be seen that the word "from" should be "out of." The latter we know was fully demonstrated in resurrection. He passed through death, but was not holden of it. The Lord give us with unshod feet to tread these holy scenes of the Saviour's sorrows.
J. W. H. N.

Such is the image which the Gospel narrative presents to us, and of which we are constrained to say, such was He, such must He have been. And in such an image is reflected the moral harmony of His nature. It was because there was in Him nothing of that moral discord which pervades the inner world of all other men, that His mental and spiritual life were so harmonious, so peaceful. Jesus was in perfect harmony with Himself, because He was in perfect harmony with God. Such was His ever present consciousness. He knew Himself to be in absolute communion with the Father.

In all of us, even in the most pious and most holy, the consciousness of communion with God is ever accompanied by that consciousness of sin, atoned for, indeed, and forgiven, yet still a consciousness of sin which forms its background and postulate. With Jesus it was otherwise. His was a pure and absolute consciousness of communion with God.

Jesus lived in continual, prayerful intercourse with His Father, His whole life was a life of prayer, but He never prayed for forgiveness. He taught us to pray, Forgive us our trespasses; but He never prayed thus Himself. He alone of woman borne needed not to do so. He knew nothing of this wall of partition between Himself and His Father. His soul, His reason and will, were ever and completely in His "Father's business."

How then was it possible that a man descended from sinful man should be thus exempt from the universal moral law of all other mortals? He could not have been circumstanced as other men. His origin must have been other than that of all the sons of man beside. His nature must have surpassed the limits of the merely human. This much is surely required by the moral phenomenon He presents to us.

Such is also the teaching of His miracles…. His life is full of marvelous deeds, entirely surpassing the utmost measure of that power and command which the human mind is wont to exercise over nature… .Yet Jesus performed these miracles as though they were natural to Him. They were not works effected by exertion, but deeds of free power.

The attempt has been made to withdraw them from His life, to get rid of them by artificial, or so-called natural explanations. But in vain!.. .What would then be left? His miracles form far too essential a part of His life and ministry to be removed therefrom. His history would then indeed be utterly incomprehensible. What was it but His miracles which attracted the people in such multitudes that the envy of His adversaries was continually and increasingly excited?.. .In short, it is undeniable that the miracles of Jesus are historical facts.

Yet we feel that, after all, it is with the Lord Jesus Himself and not with His miracles that we are concerned. He did not perform them for the sake of being a worker of miracles. It was His heart impelled, His pity urged Him to receive the wretched, and to aid them. But it was not merely temporal misery which He had in view. No one can for a moment imagine that He intended to be a mere healer. His aim was far higher. The object of His actions was the salvation of the soul. It was weakness of faith which He desired to heal by His miracles …. He was ever conscious of possessing miraculous powers;… .but He made His power subservient to His office-His office as the Saviour of men… [His miracles] were not arbitrary acts, but had each a moral motive and moral conditions, not acts of power merely, but of saving love…They show that He must Himself be a miracle-must far surpass all ordinary human beings.

His teaching accompanies His miracles.. .Not without it have His miracles a religious significance.. .We believe His miracles for the sake of His teaching, and for His own sake. … .If He were not what He is, and if His teaching did not approve itself to our hearts as it does, His miracles would not make upon us the impression they do… His teaching presupposes such miracles, and such miracles presuppose such teaching.

Once, when the Sanhedrin commissioned its officers to seize Jesus, and bring Him before them, they returned with their mission unperformed, and with the confession, "Never man spake like this Man" (John 7:46)-a confession in which we cannot but unite, in which all ages cannot but unite. Eighteen centuries have passed since Jesus taught, and during their course the opinions of men have undergone many changes, but His Word has preserved its old, yet ever fresh power over their minds. It is equally comprehensible by all, it exerts an equal power upon all, without distinction…..

Wherein then does the peculiar power of His teaching consist?… It is not the charm of poetry which attracts us, not the ingenious application which surprises us, not flights of eloquence which carry us away, not bold speculation which evokes our astonishment; it is none of these. No one could speak with more simplicity than Jesus speaks… .We cannot fail to see that the world of eternal truth is His home, and that His thoughts have constant intercourse therewith….

We see that the sublimest truths are His nature. He is not merely a teacher of truth, but is Himself its source. Truth is a part of His very being. He can say, I am the Truth. And the feeling with which we listen to His words is, that we are listening to the voice of Truth itself. Hence the power which these have at all times exercised over the minds of men.

But…. He also makes His person the central point of all His teaching.. .To believe in Him, and by virtue of such faith to love God, this was His doctrine… He founds all upon His person. The cause He advocates, the salvation He brings, the demands He makes, the future He announces-all depend upon His person. "It is I," is the great text of all His teaching. "If ye believe not that I am He, ye shall die in your sins" (John 8:24), is in fact a saying in which His whole doctrine may be summed up… .Not one of the greater instructors of mankind ever dared to say anything of the kind. Nor could we have tolerated such words from any other. "Never man spake like this Man." God alone had thus spoken in the Old Testament. Jesus spoke as if divine authority became Him. And yet He was the meekest of all men.

What then is He?

He has summed up what He tells us of Himself in the two titles which He appropriated, and which have ever since been His current designations. He called Himself the Son of Man, and the Son of God.

By this title [Son of Man] He, on the one side, includes Himself amongst other men-He is one of our race; while on the other He thereby exalts Himself above the whole race besides; as in a truly exclusive sense, the Son of Mankind.. .the Man, properly so called.. .In His presence all thought of national peculiarity, distance of time, variety of mental cultivation vanishes…

He designates Himself as the Lord of the world. He connects the fate of the whole world and of individuals with His person-makes it dependent on faith in Himself. … But He is Lord of the world only to be its Redeemer. He came to seek and to save that which was lost. It is redemption from sin, the true relation to God, peace, salvation, that He would give to the world.. .It was just while He was being condemned as a criminal, and saw the shameful death of the cross before Him, that He repeated to His judges the saying which He had already uttered to His disciples, that He should be raised to the right hand of the divine Majesty-would appear in divine glory, surrounded by the angels of God who stand at His service, and fulfil His commands-would summon all nations before His judgment-seat, and judge them according to their conduct towards Himself… it is at such a moment that He designates Himself as the divine Ruler and Judge of the world!

Such an assertion must be truth; for in this case there is no medium between truth and madness.. .we are constrained to quit the limits of humanity, and to look for the root of His being, the home of His nature and life, in God Himself, to explain the possibility of such a saying, which would be but an unsolvable psychologic enigma if Jesus were nothing more than man… Only because Jesus is to God what He is, can He be to us what He says. He is the Son of Man, the Lord of the world, its Judge, only because He is the Son of God.

It is thus He ever designates Himself.. .The first Gospels contain it, as well as the fourth… ."All things are delivered unto Me of my Father:and no man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and He to whomsoever the Son will reveal Him" (Matt. 11:27)….He severs Himself from men, and includes Himself in the Godhead as one who is more really and more strictly a component part of Divinity than He is even of humanity, to which, nevertheless, He appears chiefly to appertain…

Jesus calls Himself the Son of God in an absolute sense, and not in the sense in which men may be called sons of God-by virtue, for instance, of creation, or of moral likeness to Him. In the case of Jesus, this title denotes a relation of essence and nature. By it He makes a distinction between Himself and man, which is not one of degree, but of kind… .He bids us say Our Father; He never calls God so Himself [but "My Father"] ; His relation to God is unique. His fellowship with God is absolute (John 10:33, 38);.. .He has divine life in Himself (S:26); in short, He includes Himself in the Godhead, and thus appears before the world and the whole human race as One forming a component part of Deity.

But how could a human being stand so related to God that the strictest fellowship should exist between the two without any interposing limit, whether of sin or of creaturehood, unless He formed an essential, and therefore eternal, part of the divine nature? And thus these considerations force us of necessity to demand His eternal existence-a fact which Jesus in the fourth Gospel so frequently affirms, when He says of Himself that He came forth from the Father, and is come into the world … ."Verily, verily, I say unto you, Before Abraham was, I am" (John 8:58)….In this highest sense does He call Himself the Son of God.
-From a "Lecture on the Person of Christ," by Chr. Ernst Luthardt, delivered in Leipsic, 1864.

[The truths contained in this volume-"The Fundamental Truths of Christianity,"-carry with them their own evidence and meet the prevailing Modernism in a way which must close the mouth of any honest objector to the great facts herein set forth.-S. R.].

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

BY JOHN BLOORE

QUES. 17.-What is the difference between grace and mercy in 1 Tim. 1:2 and 2 Tim. 1:2?

ANS.-Grace is free favor in general, the blessing of God freely bestowed upon us. Mercy is what God shows toward us in view of infirmity, failure, trial-the relief and help He sends in time of stress. Grace, specially, is the Divine favor extended to the guilty; mercy, that which is for the miserable. A word may be added as to the third feature of these salutations-peace. It means a condition of freedom from disturbance, from anxiety of mind. Phil. 4:6-9 directs our way to its realization, as Heb. 4:15,16 shows how grace and mercy are made available.

QUES. 18.-What is the meaning of "better resurrection" in Heb. 11:35?

ANS.-The contrast is between the resurrection those will have who suffered as stated, and that granted to the women who "received their dead again by resurrection" (New Trans.), which was merely a continuation of life on earth. "A better resurrection" will be that of the just to life and glory of heavenly order.

QUES. 19.-Why does Peter call the Lord Jesus, "Holy Child" (Acts 4:27,30)?

-In both these passages the Revised Version and New Trans. give "servant." The Greek word is pais, meaning a boy or girl, a child in legal relation, not necessarily of natural descent, which is rather expressed by teknon; this word is continually used in the sense of servant. Pais is used twenty-four times in the New Testament and with the exception of Acts 4:27, 30 is rendered:"Servant," – eleven times ; "son," twice, referring to Christ, both changed to 'servant' in New Trans. (Acts 3:13,26); "young man," once ('boy' in New Trans.); "maiden," "maid," Luke 8:51,54; "child," or "children," five times, one of which refers to the Lord (Luke 2:43, 'boy,' New Trans.); "son," once, John 4:51 ('child,' New Trans.).

The context really determines which rendering to adopt, and this shows "servant" to be the most suited in all the passages in the Acts (3:13,26; 4:27,30).

QUES. 20.-Were Ananias and Sapphira true believers?

ANS.-The judgment visited upon them does not raise the question of their salvation. It was a manifestation of God's government in His house-the assembly. They lied to God. Their state was such that the enemy could use them in an effort to corrupt the testimony. It served as an opportunity to show to all the reality and power of the Holy Spirit, who knowing the secret evil at work immediately revealed it, and summary judgment followed. Analogy may be found in the case of Nadab and Abihu (Lev. 10); 1 Cor. 11:30-32; 1 John 5; 16,17.

QUES. 21.-Does any Scripture intimate when Moses was saved?

ANS.-None that we know. We know his parents acted in faith, and that he, by faith, though he had become great, refused to be called the son of Pharaoh's daughter (Heb. 11:23, 24, New Trans.). This we may suppose connects with Acts 7:23, so Moses would be forty years of age. Certainly before this he had believed God, and entered into His mind and will for His people (Heb. 11:25, 26).

QUES. 22.-Why is Mary not permitted to touch the Lord (John 20:17), while in Matthew the women hold Him by the feet?

ANS.-In Matthew we read:"And they coming up took Him by the feet and did Him homage."

In John "touch" is haptou, primarily meaning to fasten to, not a momentary touch but a clinging to. By her action Mary, great in her affection and joy, showed she thought that the Lord had returned to renew the old relations, that the old form of intercourse would again go on. She was clinging to Him in that way, and now that He had come back she supposed the past would live again in the coming days. Plainly this was something quite different from the simple act of homage. Mary's heart was set on a form of relationship which could not be resumed. He must now be known in the new place soon to be taken with the Father. This meant for His loved ones, like Mary, a more blessed and glorious relationship with Him which could only be realized through His own departure and the coming of the Spirit to indwell His redeemed people. (Compare 2 Cor. 5:16). "For I have not yet ascended to my Father," gives the reason. Henceforth relationship depends upon that, His being with the Father in glory, and is not to be of the order known in the past during the days of His flesh. This underlies the message the Lord gives Mary. In the light of the epistles we see how much precious truth was enshrined in His few words-words of spirit and life. It is in fact the bringing of His people into the same position as Himself before the Father-"My brethren-My Father, your Father-My God, your God." Blessed relationship! May our hearts live in it more and more.

I was night clerk in one of the best drug stores in the town of N–, says a writer in the "Christian Observer." One evening at 11 o'clock I began to make preparations to retire to my cot behind the rear partition of the store, locked the front door and lowered the lights. I was just falling into a pleasant sleep when the night bell rang. I arose, waited on the customer, re-fixed the door and light, and returned to my room.

Before half-an-hour had passed, the bell rang again. I answered it, waited on the messenger, and again lay down.

Perhaps it was an hour later, when once more I was aroused by the bell. I was enjoying sound sleep, and, by no means in a good humor, admitted the boy, who thrust a prescription at me saying, "Mother is very sick; please put up this medicine quick."

With sleepy eyes and ill-humor I prepared the medicine, dismissed the boy, locked the door, and was about to lower the gas-light, when I picked up the prescription to file it, and to my horror discovered that I had made a serious mistake. A deadly poison was in that medicine.

What should I do? Overcome with shame and self-accusation, I paced the floor. Had I known the boy, or where the family lived, I should have followed to prevent the use of the medicine; but I knew not whence he came. I threw myself on my knees; with tears I confessed my sin of petulance, ill-humor and neglect of watching or praying, pleaded with the Saviour not only to forgive my sin, but, somehow, to overrule my very mistake. I knew not how this could possibly be, but continued on my knees, scarcely knowing what I said; my prayer was more groaning in the spirit than anything else.

My prayer was interrupted by the violent ringing of the bell. I opened the door, and there was the boy. "Oh," he said, "I fell and broke the bottle; please put up the medicine again."

I almost fainted for joy. Before I put up the medicine again I slipped into my little chamber, threw myself on my knees and just simply said, with tears of gratitude streaming down my face, "Lord Jesus, I thank Thee." My prayer was heard and granted.

"If ye loved Me ye would rejoice that I said, I go to the Father," said our Lord to His disciples who only thought of their loss, and not of His joy. May we not say the same as to our beloved ones when the Lord calk them away from earth to Himself above?

Sitting at the feet of Jesus,
Oh, what words I hear Him say!
Happy place, so near! so precious!
May it find me there each day.
Sitting at the feet of Jesus,
I would look upon the past,
For His love has been so gracious,
It has won my heart at last.

Sitting at the feet of Jesus,
Where can mortal be more blest?
There I lay my sins and sorrows,
And when weary find sweet rest.
Sitting at the feet of Jesus,
There I love to weep and pray,
While I from His fulness gather
Grace and comfort every day.

Bless me, oh, my Saviour,'bless me,
As I sit low at Thy feet;
Oh, look down in love upon me,
Let me see Thy face so sweet.
Give me, Lord, the mind of Jesus;
Make me holy as He is;
May I prove I've been with Jesus,
Who is all my righteousness.

(Col. 2:11-13.)

(Continued from p. 66.)

We have had Christ's glory presented, and now His work is treated of in certain specific relations to us. The object is that through apprehending the meaning of His death as here set forth we may understand that all pertaining to the old man has been removed, and that we are identified with Christ in the new position He has taken in resurrection. This leaves nothing here for us to seek; our proper things are above where He is sitting.

First, let us observe the relation of these things, which may be indicated thus:

1. "In whom also ye have been circumcised 2. with circumcision not done by hand,

3. In the putting off of the body of the flesh, 4. in the circumcision of the Christ."

What being (1) circumcised in Christ means is stated in 3; while over against the negative statement 2, we have the affirmative in 4 which defines the character of the circumcision. It is not an outward thing, but of a spiritual order. To this Christian baptism bears a relation, setting forth in symbol our burial with Christ since we are viewed as having died with Christ. Death is the lesson in both circumcision and baptism. But we are carried beyond death into resurrection, the character of which, as here referred to, is also of a spiritual order. It is not raised from among the dead, but raised with Christ.

"In whom ye have been also raised with Him. The question whether this should be "in whom" or "in which" because of the preceding reference to baptism appears to be decided by the fact that resurrection, or new life, is being spoken of. Now this, if the reference were to baptism, could not be set forth in immersion, which signifies death and burial. It could only be connected with the emersion which is really no part of baptism for it is the immersion. So "in which" as referring to the baptism is out of place, for it is not in the immersion, or baptism, that the believer can be spoken of as symbolically raised with Christ. "In which" conveys no meaning in such a connection. " These things being of a spiritual order, their blessing and power are realized "through faith." This gets its
character from being "the working of God." He has wrought in believers the faith which appropriates this identification with Christ; and it is the working of Him "who raised Christ from among the dead." The "working" is not that exercise of power shown in raising Christ, but is God's working which produces faith and brings forth results after this order of resurrection power. This accomplishment of God in us is after the same character of power displayed in raising Christ, for it effects the quickening of those dead in offences and in the uncircumcision of their flesh. Compare Eph, 2:4-10.

The relation of this entire group of statements may be shown in the following manner:

1. "In whom also ye have been circumcised
2. with circumcision not done by hand,
3. In the putting off of the body of the flesh
4. in the circumcision of the Christ;
5. buried with Him in baptism:
6. In whom ye have been raised with Him through faith of the working of God who raised Him from the dead.
7. And you being dead in offences and the uncircumcision of your flesh 8. He has quickened together with Him.

The connection of 1, 2, 3, 4 has been mentioned; S comes as amplifying the teaching, and this in turn finds its underlying meaning in 7; 6 brings in a new line of thought, that of resurrection, new life, and stands related to 1; while 8 amplifies statement 6, showing that to be raised with Christ involves quickening, the impartation of new life, and further defines "the working of God." With the closing statement of ver. 13 we have the first of a series of four features, each beginning with the word "having" (New Trans.), which show what relates to being quickened (vers. 14,15).

Having thus set forth the mutual relation of these several statements, let us now enquire more particularly as to their meaning.

The Judaizing teachers pressed circumcision as necessary for the Gentiles. It appears that they considered God's promises in the gospel to be solely linked with Abraham and his seed-Israel. Therefore if the Gentiles were to share in these blessings they must be brought into that nation so as to be of Abraham's family. This, according to these teachers, could only be by circumcision, for it was not simply required by Moses, it was of the fathers (John 7:22), God having given Abraham the covenant of circumcision (Acts 7:8), to whom also the promises were addressed, and to his seed (Gen. 17:1-14; Gal. 3:16; Gen. 35:14-17). Therefore, to participate in the blessing of Abraham, they contended, all must receive this initiatory rite or they could not be saved. They preached this; Paul did not (Gal. 5:11; Acts 15:1,5). This side of the question Paul answered in Rom. 4:9-12. Coupled with this there was the contention that they should "keep the law of Moses," and this evidently for justification (Acts 15:5; Gal. 2:15-21). The apostle meets this in two ways; first, the law had nothing to do with Abraham and the promises (Rom. 4:13-15; Gal. 3:15-20); secondly, what the law brought in was the knowledge of sin, wrath, curse; it was a ministration of death, not of righteousness or life, because of what man is and his utter failure to continue in all things written in the book of the law to do them. Under law all depended upon doing these things (Gal. 3:10-12). But it is evident these teachers of circumcision and law-keeping did not emphasize the solemn duties required by the law. This Paul did for the purpose of showing the impossibility of being justified on such a basis. These Judaizers rather pressed sacred seasons and ordinances of fleshly character (Gal. 4:10; Col. 2:16, 21-23). They prescribed holy days and festivals which, because they pleased the flesh, exercised a more seductive influence than the exposition of the Word which would exercise the conscience. Satan was behind the pressing of such things upon the Gentiles for he saw they offered a kind of compensation for the heathenism abandoned upon the profession of Christianity. Where the truth had not set free this would avail to seduce those of fleshly tendency, awaken and gratify the old disposition, surrounding Christianity with what was congenial to those of worldly, carnal mind, thus destroying its proper character, and enabling those who followed this order of things to avoid persecution. Compare Gal. 3:8,9; 5:11; 6:12.
Now the answer to all this is twofold:first, the death of Christ which in relation to us is called circumcision, the meaning of which finds additional illustration in baptism; secondly, our new place as raised with Christ, quickened together with Him.

Christian circumcision is not that done by hand. It is spiritual, it is in Christ, and so brings in the truth of Christ's death applied to us as "the putting off of the body of the flesh." This means that viewed as in Christ we are circumcised in the sense of there being a complete removal of the flesh; from this side of the truth, therefore, we have no link with it whatever. This putting off, etc., is similar to "Our old man has been crucified with Him."

Our former state was that of being "dead in offences and the uncircumcision of your flesh"-moral death, the flesh fully active, for circumcision means judgment executed, and uncircumcision the opposite. This may well lead us to think of what is practical in relation to circumcision, for while it is spoken of as in Christ, and "we are the circumcision" (Phil. 3:3), as such we are not to trust in the flesh but put to death our members. In this sense our flesh is then circumcised, judged; there is the practical answer to the truth of our being circumcised in Christ which was done in relation to us "in the circumcision of Christ."

The following four features are to be emphasized:

The point of view is that we are in Christ; the work done in relation to us is circumcision; the meaning of this is the putting off of the body of the flesh; the way is in the circumcision of Christ-His death.

If this is spoken of as circumcision, it must bear a relation in meaning to what is said of us as circumcised in Him. If it means the putting off, etc., in our case, it must mean in some sense the same in His case. Let us consider this.

He came "in likeness of flesh of sin, and for sin, has condemned sin in the flesh" (Rom. 8:3). He was "put to death in flesh" (1 Pet. 3:18). He "suffered for us in flesh" (1 Pet. 4:1). "For in that He has died, He has died to sin once for all" (Rom. 6:10). Christ in the death endured in the body of His flesh stood identified with sin in the flesh, with all that the old man stands for, and also bore sins in His own body on the tree. In taking this place and bearing the judgment belonging to it for God's glory and .our eternal blessing, He once for all stripped off, wholly put away from all connection with Himself, flesh with its sin, with which as a sacrifice for sin He became identified, taking all the judgment attaching thereto. This was His circumcision. Now as viewed in Him the believer is said to be circumcised in His circumcision, so that what is meant in relation to Christ becomes applicable to the believer. The putting off has its application in both cases. What does it mean for the believer? It means that according to God's mind he is no longer identified with the body of the flesh, all that it is (and with it he once stood in full identification) has been judged and put off from him. It follows that this is to have its practical answer in the life of the believer. Compare Rom. 6:11-23.

This aspect of Christian truth is set forth in baptism. Christian baptism is unto Christ's death. We are "buried by baptism unto death" (Rom. 6:4). That which is dead is buried. So to "buried with Him in baptism" we may join our "being dead in offences," etc. Burial is the consequence. For us it is by being identified with Christ in His death. All is viewed as judged, removed, buried-a complete end made of the body of the flesh, the flesh in its entirety.

What now? Christ who was put to death in flesh, as standing identified with all that flesh means in relation to man, was made alive in spirit (1 Pet. 3:19); that is, the one state having ended in death and burial, He died unto sin once, He was made alive in spirit, He reentered that form of existence which was His from all eternity, except that now He is in it in a bodily form, in a body suited to that manner of life, as He was in a body suited to the human condition into which He entered for the suffering of death. Hence, He significantly speaks of "flesh and bones" in resurrection-human nature apart from mutability, whereas He had taken up at the time of incarnation "flesh and blood"-human nature in the mutable condition which for Him ended in death. "In spirit," as denoting the sphere in which resurrection placed Christ; to it "in flesh" is antithetical as the sphere in which death occurred. As in this sphere of spirit existence before incarnation-that form of life of which spirit is the character-He preached in the days of Noah. And now as acting in that sphere, having reentered it at resurrection, He is said to preach to Jews and Gentiles (Eph. 2:17), and work with His servants (Mk. 16:20). All such activity stands in closest identification with the Holy Spirit. Compare Gen. 6:3; John 16:12,13; Eph. 2:17,18; 1 Pet. 1:11 with 2 Pet. 1:21; Acts 1:16.

This change as to Christ is so absolute that the apostle says, "If we have known Christ according to flesh, yet now we know Him thus no longer." For what we see in Him as made alive in spirit is new creation. Hence, if any man be in Him there is as to that man new creation (2 Cor. 5:16,17). For such a man "neither circumcision has any force, nor uncircumcision; but faith working through love…. For in Christ Jesus neither is circumcision anything, nor uncircumcision; but new creation." This, henceforth, is the rule by which the Christian is to walk (Gal. 5:6; 6:15,16). In both cases, of course, the reference is to the Jewish rite, and so to being in the place of a Jew or a Gentile.

Christ in this new place stands as "the last Adam" who is "a quickening (or, making alive) Spirit" (1 Cor. 15:45). He is this to all identified with Him through faith. So we are "quickened together with Him," for He it is "in whom ye have been raised with Him through faith." It is "in whom" as defining the only way in which it could be made true of us, and it is "with Him" as denoting identification in the same order of life. This is apprehended as true of us through faith, for it is not resurrection out of the dead, a still future event, and which is not our being raised with Him, for He was raised long ago. It is a spiritual truth. We are now taught to reckon through faith that being in Christ we are raised with Him. From this flows the development of presently heavenly manner of life, for we are no longer of this world even as He is not, and as He is so are we in this world, for such as "the heavenly One such also the heavenly ones"-His life, His portion, His place already ours to appropriate and enjoy through faith. This, then, is that "newness of life" in which we should walk, the character of which the apostle defines for us by setting it in relation to Christ in resurrection. "We have been buried therefore with Him by baptism unto death, in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk In newness of life" (Rom. 6:4). It is further true, since the faith which enters into this is "the working of God who raised Him from among the dead," that believers too shall be raised from among the dead. They will be fully after the order of Christ as Firstborn from among the dead, for in resurrection He stands as the second Man fully revealed to be of that class alone which suits and belongs to heaven, even as the first man, being made of dust, was of the class which suited and belonged to the earth. So we who "have borne the image of the one made of dust, shall bear also the image of the heavenly One" (1 Cor. 15:49). "For if we are become identified with Him in the likeness of His death, so also we shall be in the likeness of His resurrection"(Rom. 6:5).Then "the body of our humiliation" shall be transformed "into conformity to His body of glory" (Phil. 3:21).

Here we must conclude our present study, and take up next time the four features mentioned in vers. 13-15. John Bloore

(ch. 2:16-19.)

(Continued from p. 202.)

As the preceding statements unfold the truth regarding Christian position, ver. 16 opens with a conclusion based on them. In this new place the believer has forever passed out of the region of shadows, and is in possession of the substance. The substance belongs to the Christian economy of which Christ is the center, so that all reality is found in Him and can only be enjoyed by being in union with Him. Therefore no one is to sit in judgment on others because they do not observe ceremonial regulations as to meat and drink, nor because certain days are not kept, whether they are the yearly, monthly, or weekly sacred seasons. Such things have nothing to do with establishing or confirming the believer in his place of acceptance with God, nor in securing favor from God.

The kingdom of God is not eating and drinking. Meat does not commend us to God, for we do not come short if not eating, nor gain an advantage by eating (Rom. 14:17; 1 Cor. 8:8). The heart is established with grace, not meats. Those who have been occupied with the latter have not been profited (Heb. 13:9).

Neither for justification nor practical sanctification are any of these things in the smallest way essential. The Christian is not to subject himself to such ordinances. Compare Gal. 4:8-11. Both as to position and practice Christ is unto us wisdom from God, and righteousness, sanctification, and redemption. To the new man He is all (1 Cor. 1:30,31; Col. 3:10,11).

The contrast in verses 16, 17 of our chapter is given in the terms "shadow" and "body." The latter means substance-the reality; the former suggests that the things spoken of are merely as the shadow is to the man himself when compared with what we have in and with Christ.

Another aspect of Christian liberty may be mentioned here-that in regard to the consideration and treatment of those who are "weak" in the matter of meats and days, and those having a conscience as to eating what was offered to the idol. Compare Rom. 14 and 1 Cor. 8. What is to mark us is a walk "according to love." "Love edifies." We are not to use our liberty so that our weak brother is grieved. We are to "pursue the things which tend to peace, and things whereby one shall build up another." Then, to so use knowledge that our liberty to eat becomes "a stumbling-block to the weak," is "sinning against the brethren, and wounding their weak conscience." This is "sin against Christ," as contrary to His mind and spirit, and is injury done to one who is a member of Christ, and with whom we are fellow-members in the one Body. The principles here are of wide application. They direct us in the exercise of that mutual consideration by which the largest measure of edification is realized by each one. "But we ought, we that are strong, to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor with a view to what is good, to edification" (Rom. IS:1,2). If we are strong in faith and knowledge regarding Christian position and liberty, we are to abound in the exercise of love which edifies. Knowledge puffs up. "Love has long patience, is kind; love is not emulous of others; love is not insolent and rash, is not puffed up, does not behave in an unseemly manner, does not rejoice at iniquity, but rejoices with the truth, bears all things, believes all things, hopes all things, endures all things." "By love serve one another." We are to consider how best to provoke one another to such love and the good works which accompany it (Heb. 10:24).

Having disposed of the unchristian ritualism of Judaizing teachers, opposing to it the fact that all that is substantial and enduring centers in Christ, the apostle now deals with false forms of humility and worship which set aside the headship of Christ, and really robbed the saints of their prize, even present blessing and future reward (vers. 18,19).

Here there is the opposite of that love and its service to which we have just referred. There is self-will, pride, and governance by the mind of the flesh. Those thus actuated gain for self at the expense of others. If such influence prevailed over the saints they would be deprived of their reward, Paul warned them. It meant that they would be a prey to what suited man in the flesh, the mind itself being formed as to its moral and religious aspects by the fleshly nature, while there was an affected humility in refusing to approach God except in an indirect way by angelic mediation, on the claim of showing superior reverence. Accompanying this was the vain profession of having new revelations wherein full knowledge was found. This could have only one result. It would take away their hearts from Christ, causing them to lose present joy and blessing in fellowship with Him, thereby producing a spiritual poverty leading to loss at the end.

Against all such fleshly, worldly forms of teaching the apostle had already set up the truth of the believer's immediate access to God by Christ; Christ's absolute preeminence over all ranks of principality and power- all angels; the believer's completeness in Him; the fact that he himself had completed the Word of God, precluding the possibility of new visions or revelations of divine truth; and the effects of the cross by which all that is of the flesh has been cut off for the believer. In the light of these realities, of such substance, as we may say, no place can be found for the vain, meaningless ritualism mentioned in ver. 16, or the proud, fleshly angelotry of ver. 18.

The measure in which we allow Christ to be displaced involves us in a species of idolatry. We are "not holding fast the Head." Failure in this means loss. If our hold weakens, it simply means we will grasp at other things which will not be found to praise in the coming day of revelation. We are not above the warning given to the Colossians.

Not only would the reward in that day be missed, but present blessing could not be enjoyed (as the Head desired it to be by those who were members of the Body) if they failed in holding fast. The forms of teaching here spoken of practically denied true Christian liberty, thus failing to enter into the full knowledge of God as ministered by Paul; and also interposed angels between Christ and His people, thus seriously injuring their blessing and joy in Christ. This practically denied the fulness of Christian access, while professing to have advanced revelation carrying them beyond Scripture. The enemy ever seeks either to diminish or deny the truth, and then introduces what is outside of it altogether as being revelation from God. By these fraudulent means he endeavors to deprive the Lord's people of their prize, whether as present blessing or future reward. The history of the Church is a sad commentary upon his success. Let us beware and hold fast. To hold fast the Head then means, on the one hand, to reject as judged all that is merely the intrusion of the fleshly mind in our spiritual relations and activities; on the other hand, it means to maintain the preeminence of Christ as to all. In so doing we insure the realization of "the increase of God." This is because the Head thus finds opportunity to minister the needed nourishment to the Body, of which we form part, by reason of the relations and connection established between those who are the members of the Body and as such united to the Head.
It is well to notice the different way in which the same word, "Body," is used in these verses. The context determines the meaning. In ver. 19 there can be no question that it is the Body of Christ, since He is spoken of as the Head. In ver. 17 it cannot be so understood since it is in antithesis to "shadow," which in turn refers to meats and days. Here "body" refers to the substance, to what is substantial, abiding, real – this is all "of Christ."

The next two sections (vers. 20-23, and vers. 1-4 of ch. 3) bear a relation to the two short sections just considered (vers. 16, 17 and vers. 18, 19). This, however, will be taken up in our next study.

(To be continued, D. V.)

Calendar:July l&th to August 15th.

DAILY BIBLE READING:………July 16th, Lev. 14; July 31st, Num.2; Aug. 15th, Num.17. SUPPLEMENTARY READING:. .. .July 16th, Acts 15; July 31st, Rom. 2; Aug. 15th, 1 Cor. 1. MEMORY WORK:………..Gospel of John, 5:25-47.
MEMORY OUTLINE:…………….Gospel of John
GOOD READING:…….. "Life and Times of Elijah" (continued), by C. H. M.

Daily Bible Reading

Midsummer! The year half gone! Can it be? Does time fly swiftly for you? I suppose as we grow older it seems to go more rapidly, but it goes at the same rate for us all. This earthly life is that much shorter for us all; the coming of the Lord that much nearer. As we think of the swift flight of time may the Lord use it to lead us to "gird up the loins of our mind, and to be sober," "not slothful in business," which means the Lord's business for us, "always abounding in the work of the Lord." Our present daily reading in the Old Testament has carried us well on toward the end of the Pentateuch, with its depths of riches of the Person and work of our blessed Lord. This steady reading of a chapter a day is, I am persuaded, of the greatest benefit. Do you not find it insures a better acquaintance with Scripture? and does it not-if "taken in the morning"-act as a safeguard against much other reading which would be unprofitable or worse? So let us keep on, note-book in hand, and above all with heart open to the Lord in prayer, and the conscience open to what He will speak to us.

You notice too how rapidly we are passing through the New Testament, those of you who are taking up the supplementary reading. We are in the coming month to be engaged with the great doctrinal Epistle to the Romans, which some of you are studying in the Bible Class. While a chapter a day is far too rapid for close study, it will make us better acquainted with the book we may be reading, and thus serve as a help in the more intensive study we give it at other times. It is also most helpful in throwing the full light of the New Testament upon our Old Testament reading.

Memory Work and Outlines

Even if you have not been able to commit all that is marked for the month in John, let us do some of it. This 5th chapter which we are completing this month is most rich in its teaching. But let us not fail to memorize the outline of John. I think it one of the easiest to memorize, because the teaching and the works are so closely connected and the details are comparatively few. I have had a letter which shows that all do not find things quite so easy.

"A young sister told me she was doing the outlines [of Luke], and had all nicely memorized, and had written you a letter, but before mailing it she looked again at some number of Help and Food and saw that the numbers of the verses had to be memorized also. So she attempted this, only to find that the further she went, the more mixed she got." I have given you the substance of the letter. Now what shall we say to our young sister? First, we are glad she made the attempt Second, we are glad she memorized the contents of Luke, even if the numbers of the verses were beyond her. Lastly, don't give up, dear sister. Try to get a little of the numbers of the verses in your memory. For instance we all know what Luke 15 is about, and chapters 1, 2, 24 stand out in our memory. Let us add gradually to these. Meanwhile let us add a little to this knowledge until we can give pretty accurately the contents of each chapter. So gradually you will find it will become fixed in the mind, like John 3:16, Romans 5 and other portions. But now I would suggest leaving Luke for the present and going on with John which, as I have said, is much easier.

Some one has written of this outline work:"No one but God knows the benefits to my soul." Thanks to our gracious Father for that.

Correspondence Dear brother:-

I am glad to hear of the blessings you mentioned, souls saved and some restored. We praise the Lord for this and His every work of grace. May His mercy accompany you in your travels and labors and His grace abound through your ministries. We too have had blessing in connection with our meetings. Just recently two young Christian men have come into fellowship. We have an increasing attendance at our gospel meetings in our new Hall.-O. J. H.

Young Believers' Meetings

Another report, with interesting and important questions.

72nd Meeting Y. B. D., held at Mr. and Mrs. H.'s, June 1st, 1927. Total present, 20.

Meeting opened with singing of hymns and prayer.

Question as to Inspiration of Word-why not just have fundamental principles revealed to believers?

Quite a discussion and various scriptures given, such as 2 Tim. 3:16; Matt. 22:29; Heb. 1:2; Rom. 15:4. God desires us to have more than the knowledge of salvation; the Scriptures are for exhortation, correction, instruction in righteousness, etc. God spoke in time past by creation; His love revealed through the coverings provided for Adam and Eve; the ark for Noah, etc. Heb. 1:2 says, "Hath in these last days spoken unto us in His Son." "By"' would suggest that He had just taken His Son as one of others to speak through, but "in His Son" would identify Himself in His Son-God Himself speaking to us in His Son. We need the Scriptures to give that to us.

Explain Prov. 2:21.

The chapter dwells on securing wisdom and walking in the right paths. Reason for so doing is "The upright shall dwell in the land; and the perfect (of their posterity) shall remain in it." Another gave thought that Exod. 19:5, 6 mentions that as they abode by God's commandments they would inherit blessings-all hinging upon keeping of the law. All Israel's blessings were of an earthly character, for they were to inherit the earth.

2 Cor. 5:11, why placed just there and meaning?
As one explained it, it is in view of the judgment seat of Christ (which has been taken up in previous part of chapter), and as knowing the terror of the Lord, that we persuade men. Last clause of verse is explained by 2 Cor. 4:2. For himself (Paul) there can be no terror, but it is a most solemn apprehension of what such a searching out in the day of judgment will be for men. Thus Paul speaks. It is conscience in view of that solemn moment.

New questions:

Look up Scriptures (in line of prophecy, etc.) to show that the Word is inspired.

Take up question of going to law, both with a brother and the world, as mentioned in 1 Cor. 6:1.

Take up question of Insurance.

Take up question involved in 1 Cor. 8:11-re:stumbling a brother. What, if any responsibility, have we in this connection?

Should one entertain or be entertained by a relative or friend who denies the deity of Christ?

July meeting to be held at Mr. J. F.'s.

August meeting to be held at Mr. A. P. S.'s.

These folks are not going to take a vacation from meeting and study. Good!

Here is some sweet and precious fruit from Young People's meetings-"Souls have been saved, and some added to the Lord's table." Let us thank our blessed God and Father, who only doeth wondrous things, and count on Him for more fruit of this kind also. Pray that it may be so at your meeting.

"It is a great thing to have a good beginning in conversion; and a good beginning is always marked with deep repentance. If repentance does not mark the beginning, there is not depth in conversion, and much has to be learned anew." j. b. s.

In one of the most powerful pleas we have seen presented, for commutation of the death sentence to life-imprisonment for the recently executed criminals, Sacco and Vanzetti, the following statement of the famous British statesman, Sir William Harcourt, was quoted:

"The exercise of the prerogative of mercy does not depend on principles of strict law and justice, still less does it depend on sentiment in any way. It is a question of policy and judgment in each case and, in my opinion, a capital execution which in its circumstances creates horror and compassion for the culprit rather than a sense of indignation at his crime, is a great evil."

We do not propose to discuss here either the guilt or the wisdom of the execution of these men; their case has already been given entirely too much notoriety. The stern mandate of the law has been executed on them, and with this the law-abiding must be content. We have a matter of vastly more importance before us.

It is this:If "the exercise of the prerogative of mercy does not depend on principles of strict law or justice," if "still less does it depend on sentiment in any way," on what does the exercise of the divine clemency towards the sinner depend? That man, in his constitution and conduct, is a sinner, no person of normal moral perceptions will deny; and that God in the gospel offers mercy to the sinner the Scriptures constantly and everywhere affirm. No man at all acquainted with these Scriptures, can possibly question it.

On what principles, then, does He extend this mercy? On what basis, in other words, is the clemency grounded? Mercy shown "on principles of strict law or justice," is a contradiction in terms; for if law and justice are on the side of the accused, he does not require mercy-he may demand an acquittal-justice requires that he be set free. Mercy can only be shown the guilty, else the act called by this name becomes the merest mockery. "I demand justice, not pardon," was the spirited reply of Capt. Alfred Dreyfus, when offered clemency by the Government of France. And the apostles, illegally imprisoned by the authorities at Philippi, when these sent messengers to the jailor, saying, "Let these men go," answered firmly, "Nay, verily; but let them come themselves and fetch us out." No, mercy cannot be shown the sinner on any ground of justice or merit whatever, else mercy ceases to be that and becomes but a mock-mercy.

The utter unreasonableness of any such proposition is shown by the apostle Paul in his usual masterly manner in the Epistle to the Romans, chap. 11, verse 6:"And if by grace, then is it no more of works:otherwise grace is no more grace. But if it be of works, then is it no more grace:otherwise work is no more work." There can be no possible blending of these diametrically opposite principles, works and grace, merit and mercy, justice and clemency. God must by the very law of His being either justify the accused sinner on the ground of righteousness, or save him of His purest mercy. Now, since, "All the world guilty before God," is the pronouncement of the law, declared by God Himself to be "holy, just and good," how, on what principle, can mercy be extended towards those condemned by the divinely given law to die the death eternal, "the second death, which is the lake of fire?" (Rev. 20:14).

On that of sentiment, God's goodness, His infinite compassion, most would answer. But is this, strictly speaking (and in this matter we cannot speak otherwise than with the strictest precision), true? "Still less does it depend on sentiment," the great British jurist says. No, though sentiment, rightly understood, may and must have its due place; but this must never be permitted to interfere with the course of divine justice, else there would be no law-or the law's mandates would never be executed.

"God is love," we read in His Word; but it is also written that "God is light" (1 John 1:5; 4:8). Both qualities or attributes are in Him equally blended. How then, it may be asked, can a God of holiness and truth, who is at the same time of infinite compassion, spare, pardon, save the sinner? Yes, HOW?

Hear Him declare Himself to the man Moses:"And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty" (Exod. 33:6,7).

What then is to be done? again we ask. What answer can be given to this question-the balancing of the claims of divine justice with the prerogative of mercy ascribed to God in the gospel? The answer is simple, and sublime in its simplicity. Listen! "I am not ashamed of the gospel:for it is the power of God unto salvation to every one that believeth… for therein is the righteousness of God revealed from faith to faith:as it is written, The just shall live by faith" (Rom. 1:16,17). The gospel here makes known, not the love and mercy of God merely, but His righteousness, His consistency with His own essential attribute of impartial, strictest justice. This He does, as later chapters in the Epistle show, by giving His own sinless Son to die in the sinner's place, to be punished in his stead, to be made sin for him, and thus endure the judgment due the sinner. Thus the claims of justice are fully met, the righteousness of God is vindicated, the majesty of the violated law upheld, while the sinner who believes is saved. God's power by the gospel will henceforth enable the believer to "follow holiness, without which no man shall see the Lord" (Heb.12:14).

And when the extreme penalty is visited on the sinner who refuses to repent, who continues in his rebellion against God, who will not submit himself to Christ, the "one Mediator between God and man," the justice of the sentence imposed will be so evident to all, "that every mouth will be stopped," the condemned will stand "speechless." The final judgment of the Great White Throne, will be, as Romans 2:5 tells us, "The revelation of the righteous judgment of God." And hell will not be filled with men defiant of God and His government, protesting their innocence. Their condemnation will create neither "horror" nor "compassion" for the guilty; on the contrary, hell will be but an eternal manifestation of God's just indignation at His creature's crimes, while heaven will be the everlasting witness and expression of His love and mercy towards all who repent and believe the gospel.

Reader, which will be your portion, your place, for eternity? It is for you to decide. God grant that you may make the decision He desires you to make, that you submit to His claims and heed at once His call, "Turn ye, turn ye, for why will ye die!"

"For God so loved the world, that He gave his only begotten Son, that whosoever believeth in Him should not perish but have everlasting life"(John 3:16). "Mercy and truth are met together (in the gospel); righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good .. .Righteousness shall go before Him; and shall set us (who believe) in the way of His steps" (Ps. 85:10-13). C. Knapp

(Continued from p. 361.)

"Thy sorrows, Saviour, we retrace,
And tears of praise Thy griefs compel,
What love and grace illume Thy face,
As Jesus, as IMMANUEL."

Gabbatha (The Pavement), the exact location of which seems rather obscure, appears to have been the last court to which the Holy Sufferer was taken to receive His final sentence from the Roman tribunal.

Amid these hallowed scenes we might well linger with sorrowing, yet adoring, hearts, conscious that "No man knoweth the Son, but the Father" and that the depths of His sorrow no human mind can conceive.

Man's hour had come; for when the rabble crowd approached the Lord, led by the betrayer into the garden, a place well known to Judas (for he had often been a witness to those scenes of holy intimacy which the blessed Lord ever enjoyed with the Father), He, while questioning the priests and elders (Lk. 22:52-53) said, "This is your hour and the power of darkness." Yes, that hour had arrived, when man, energized by Satan, was allowed full liberty to express all the hatred of the human heart against God, pent up for four millenniums. God was manifest in the flesh, and the full tide of man's opposition and hatred poured forth its mighty torrent against the spotless, sinless One. Here no mere creature could stand. In John's Gospel, more than in the synoptic Gospels, we find what was subsequent to the anguish of Gethsemane, the details fully corresponding with the character of the Gospel-"the Gospel of Deity"-and the "burnt offering" aspect of our Lord's voluntary sacrifice.

After the kiss of the betrayer, when the emissaries of the priests and rulers came to seize the Lord, He in quiet dignity anticipated them with the enquiry, "Whom seek ye?" and in answer to their reply, "Jesus of Nazareth," He added, "I am He," but n& hand was laid upon Him. Those words once spoken to Moses, "I am," awed them, and before His glory they "fell to the ground." Who could apprehend Him? Often He had "conveyed Himself away" when His hour had not come, but now the conflict of Gethsemane over, He is about to take the cup from the Father's hand, and give Himself up to death. Again He asks them, "Whom seek ye?" Again they reply, "Jesus of Nazareth." And now His loving care for His poor failing disciples expressed itself in the words, "If ye seek Me, let these go their way," and this, "that the saying might be fulfilled, Of those whom Thou gavest Me have I lost none." The Shepherd must be smitten and the sheep scattered (Zech. 13:18).

Divine power and glory were evident, yet poor Peter with weapons of carnal warfare would ignorantly protect his Master. Who can question his affection? Yet how all this serves to bring out the lack of appreciation of this Holy Sufferer! He could have commanded twelve legions of angels for His protection, or annihilated His persecutors with a word, but, reproving Peter, He says:"The cup which my Father hath given Me, shall I not drink it?" In this, His perfect obedience shines out.

Thus the hardness and profanity of the heart (Judas) and the dullness and fleshly energy of man (Peter) were fully manifested. We see too, in His disciples, the weakness of the flesh when tested, and finally the enmity and hatred of man and Satan against the Sinless One. Who can measure the deep sorrow of all this, or enter into the sufferings of the Righteous One?

He allows Himself to be bound, "Led as a sheep to the slaughter and like a lamb dumb before his shearer, so opened He not his mouth" (Acts 8:32). Taken, as John alone tells us, before Annas first, in quiet dignity He referred to the testimony of His words, and when one, more open in his contempt and profanity, struck Him, the Holy Sufferer bears the insult without a murmur; Peter in his epistle bearing witness that when "persecuted He threatened not!" (Oh! that we might drink more deeply into His spirit.)

From Annas He is sent to Caiaphas, the man who had given counsel to the Jews that it was expedient that one man should die for the people. He would offer Him up at the Roman altar to ensure their peace and favor with Rome. The Holy Spirit, however, turned the words to better account, using it as prophetic of a Saviour, the result of whose work would "gather together in one the children of God scattered abroad" (John 11:5,21).

Before the ecclesiastical court the council sought false witnesses against the Holy Prisoner "to put Him to death." How base and wicked can men be, and yet withal deeply religious and apparently genuinely zealous 1 Here He is charged with "blasphemy"-later, before Pilate, the charge is "rebellion!" The charge before Caiaphas was a real one, "He had made Himself the Son of God" (John 19:7). They had been stung to madness by His words in the parable of the vineyard (Matt. 21) and knew the implication of the words, "This is the heir; come, let us kill him and seize on his inheritance." Now they are carrying out their base purpose, and are ready to swear anything, or do anything, if only He might be put to death. Under oath, He is commanded to reply if He "be the Christ the Son of God." To this He can give but one answer, "Thou hast said." Thus He becomes His own witness maintaining the truth of His previous testimony and adding, "Henceforth shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven." This is characteristic of the testimony in Matthew's Gospel, and here we find the heads of the nation lashed to fury against the Saviour, their unrestrained passion surging against Him, while they cry, "He is guilty of death." The high priest-as if in holy horror-rent his robe and declared the trial ended. The farcical trial ended, the Holy One condemned, the full tide of evil passion, which had been the true incentive, flows forth unrestrained. Every possible indignity is offered. In derision "they spit in His face"-no cry comes from the Holy Sufferer-He is buffeted and struck, and still answers not a word. "Despised and rejected of men, a man of sorrows and acquainted with grief" (Isa. 53), "He gave His back to the smiters, and His cheeks to those who plucked off the hair, He hid not His face from shame and spitting " (Isa. 50:6).

Beloved, He has left us an example that we should follow His steps; not that we ever can know those depths of anguish -no CREATURE could do that -but His beautiful spirit of self-abnegation makes us feel what unworthy disciples we are, and surely creates a desire to be more like Him.

We next see the blessed Lord before Pilate, in perfect calm, and entire submission. Their charge is laid; first, He made Himself the Son of God, for this He should die, but it was not lawful for them to put any man to death; they invoke the aid of the Roman power. Secondly, He claimed to be a King. This for the Roman governor was the more serious, though he made it evident it created no alarm for his Imperial Master.

Into the Praetorium the Jews would not enter "lest they be defiled, that they might eat the passover!" What solemn mockery! Throughout this whole scene it is evident that Pilate sought to quiet the people and to release Jesus, recognizing that "for envy they had delivered Him up." He is evidently conscious that the Prisoner was no ordinary one. His silence made "the Governor marvel greatly." This impression was greatly deepened by the varied happenings; his wife's dream and message, the extreme malice of the Jews, and the unwavering claim of the Holy Prisoner that He was the Son of God-all awakened in the mind of this ambitious ruler alarm and misgiving:but the world had too great a hold, and to be a "friend of Caesar " was more to him than justice and truth. He, however, labored to find a way out of the dilemma, again and again stating he found no fault with Him. But the voices of the scribes and elders prevailed, and when the choice is given, "Barabbas or Jesus," there is no hesitancy on their part, such as evidently Pilate hoped; their decision is made, "Not this Man, but Barabbas." Thus the fatal choice was made, and the decision of the nation finally recorded, "We will not have this Man to reign over us." J. W. H. N.

(To be continued, D. V.)

Calendar:Nov. 16th to Dec. 15th.
DAILY BIBLE READING:…….Nov. 16th, Judges 16; Nov. 30th, 1 Sam. 5; Dec. 15th, 1 Sam. 20. SUPPLEMENTARY READING:…. Nov. 16th, 1 Pet. 5; Nov. 30th, Rev. 3; Dec. 15th, Rev. 18. MEMORY OUTLINES ……….. Epistle to Ephesians.
MEMORY WORK …………………John 6:47-59.
GOOD READING:Lectures on Daniel, by H. A. Ironside.

"In the present time it is part of God's ways to preserve likewise an afflicted and poor people who trust in His name. Such will be characterized by loving devoted-ness to Christ, by brotherly kindness, by integrity of heart, by the endeavor to maintain a conscience void of offence toward God and man, by holding fast the faithful Word, by not denying the name of the Lord, by consistent testimony to the world and the world-church for the absent One now rejected, by separation from evil, by following "righteousness, faith, love, peace, with them that call on the Lord out of a pure (or single) heart." This is the "original ground of gathering." This is Philadelphian position. This alone constitutes a true remnant company. Such a path can only be maintained in the energy of faith. Nature can form a confederacy of assemblies based on mutual acceptance of certain guiding principles, or the bowing to assembly-judgments; but this is not faith, and only results in the formation of a system as rigid and unscriptural as any of the sects of men. It does away with individual exercise of conscience, and substitutes the voice of the church for the voice of God in His Word. -From "Notes on Zephaniah," by H. A. Ironside.

CHAPTER 5

The Framework of the Body-the Skeleton

(Continued from p.481 of Vol. 44.)

All these cranial bones, fitting closely together, remind us thus of the essential individuality of man. The frontal bone is perhaps the most prominent of all, rising unclothed by the hair, like a majestic mountain, guarding the portals of the soul. Across it is written, in some great measure, the character of the man. Here is placed the brand of shame, caused by sin; and here, blessed be God, will be written His name,

"When Thy new name's imprinted
On every sinless brow."

These are the most prominent of the cranial bones, knit together, as we have said, by the sutures which are well-nigh, if not quite, as rigid as the bones themselves. In infancy however these are far from this rigidity, and especially at the points of junction, form the fontanelles, where we count the pulsations in a babe. Thus we can read, in a sense, what goes on in the mind of the child, and can mold and influence it more readily than when it grows older. But even here there is a limit beyond which we must not go.

It is hardly in place here to do more than refer to the marvels of cranial surgery, which however do not contradict what has been said of man's individuality. A knowledge of the structure of the cranium and of the brain enables the skillful operator to relieve pressure, make examination, and remove growths; but all is done with the knowledge of the inviolability of which we have spoken.* *For a most engaging study of the brain, the reader is referred to the work of Dr. W. Hanna Thomson, "Brain and Personality," written by a Christian, and from a Christian standpoint.*

As we have said, the lower part of the frontal bone forms part of the eye-sockets, and of the nasal cavity. The ethmoid also forms parts of these, and closes the anterior part of the cranium. It is intimately connected with the structure of the nose, and through it pass the nerves of smell. The sphenoid bone behind the ethmoid also has a part in this structure, and binds the other cranial bones together. Both the ethmoid and sphenoid bones are extremely intricate in form, and quite light, especially the former. They have, along with the frontal and temporal bones, a number of cavities called sinuses. Those of the last, or mastoid sinuses, communicate with the cavity of the middle ear. Those of the three former communicate with the nasal cavity. Their linings may become inflamed, and painful infections result. Their condition doubtless depends much upon the general vigor and tone of health.

Of the spiritual meaning of this we can speak only in a general way. A more detailed study would carry us far beyond the limits of our present work. It must suffice to say that these inner parts are essential to the completion of the cranial cavity. They are also intimately joined with the nasal and other outer portions. There are parts of our spiritual being which have this twofold inner and outward connection. Some portions of the word of God are used in this twofold way, and enter intimately both into the structure of the inner man, and his outer relationships. Take for instance, "For we are His workmanship (πoίημα, a poem), created in Christ Jesus unto good works which God hath before prepared (lit.) that we should walk in them" (Eph. 2:10). Here the new creation in Christ is identified also with its outer expression. The eye, the senses of smell and of hearing by which we discern the character of outer things, in their framework are part of the new creation, of the inner man. The rule of the new creation is for the walk (Gal. 6:15, 16). See too the fruits of the new creation life outlined in Eph. 4:17 – 5:20. There are no hard and fast lines in the word of God where there is no connection between the inner and outward life. John's epistles partake largely of this ethmoidal and sphenoidal character. What care is needed to maintain spiritual health and prosperity, to avoid the dangers of mastoiditis, and other sinus affections (see 3 John).

Of the 14 bones of the face we will speak even more briefly. As has been said, they form the strong framework upon which the muscles of the face are molded to form the various features of the countenance. Six of these bones are in pairs – the nasal, forming the bridge of the nose; the inferior turbinated, the partition between the inside nostrils; the lacrymal, between the inside walls of the orbits; the malar, between the cheek-bones; the palate, between the back of hard palate and front of the posterior nasal passages; the maxillar, or upper jaw, forming part of the floor of the orbit, the floor and outer wall of the nasal cavity, and the greater part of the roof of the mouth. In addition to these six pairs we have the vomer, the partition between the nostrils, and the mandible, or lower jaw, the largest and strongest bone of the face. Perhaps the necessity for these various bones would be best understood by thinking of their elimination. Were the mandible removed, there could be no mastication or articulation – speech and nourishment would be almost completely prevented. The maxillar are equally necessary, and both are holders for the teeth. What disorganization, and worse, would result in the nasal structure if a single one of the bones were taken away.

So in the spiritual framework of our being, if those portions of divine truth were eliminated which enable us to detect evil, to enjoy good, to taste our spiritual food and prepare it for assimilation-what losers we would be. And how that spiritual beauty which is growing up unto a perfect man would be marred if its features were not braced and supported by the basis of divine truth, perfectly adapted to the "effectual working in the measure of every part." Let us dwell upon every feature, every organ of the face, and see how perfectly all is arranged. It is fitting that there should be just 14, 7×2 of these bones-completeness perfectly witnessed to. Truly both upon our material structure as well as the spiritual, our God has set the seal of completeness.

And when, with reverent and adoring hearts, we seek to apply these varied truths to Him who is the head, how this twofold stamp of the new creation, of which He is head, and of absolute perfection, is seen upon every feature. Here we see His absolutely inviolable individuality and aloofness of spirit, coupled with the most perfect expression of every thought and affection of His holy heart. How quick to detect evil, how rejoiced to perceive faith! How He fed upon the Word, did all according to that Word! Beneath all the gentleness and tenderness of His holy demeanor how immovable was the obedience to the will of the Father.

"We wonder at Thy lowly mind,
And fain would like Thee be;
And all our rest and pleasure find,
In learning, Lord, of Thee."

And while this is readily seen in our Lord's personality, we can also rejoice to recognize the perfection of His union with His church. Not a feature in Him, but is used for His saints-

"All that Thou hast, Thou hast for me."

Here we see the control over all the functions and activities of the body. Not a movement of the remotest member but is directed by the Head, not a process of digestion, respiration and elimination but finds its strength and motive power in the Head. The bony framework of the skull suggests all this, which in other connections will come before us later, as the Lord enables.

Little need be said of the Hyoid bone, which is the support of the tongue and gives an attachment to a number of muscles by which it is moved. Spiritual taste and speech thus rest upon the indwelling Word. Every word of our blessed Lord was thus according to the written Word, and based upon it. S. R.

(To be continued, D. V.)

To the Christian no subject for consideration can afford more pleasure than that of the deep love of Christ.

It is with this theme I would engage your thoughts for a little. May our occupation with it refresh and energize both writer and reader.

John 13:1 is the first of the scriptures to which we shall have to turn in the course of our meditation:

"Now before the feast of the passover, when Jesus knew that his hour was come that He should depart out of this world unto the Father, having LOVED HIS OWN WHICH WERE IN THE WORLD, HE LOVED THEM UNTO THE END."

The hour of all hours was nearing. That for which our Lord has come was about to be accomplished. He was to suffer and to die, and the path of life led through death to the Father for whose glory He had come into the world. He would be "out of the world" while His own were still treading their pathway through it. He would be with the Father in all the delights of that home of joys eternal, but they would be left in it for His pleasure.

"Out of the world," "With the Father." The two expressions give His place both with regard to the place of our journeying and with regard to our home. He is not here. One of the Christian poets has said:

"There has one object been revealed on earth Which might commend the place, But now 'tis gone-Jesus is with the Father."

Let us not forget it. We are in the world of our Saviour's rejection and murder. He has been cast out and crucified. And the call to those who love Him sounds both loud and clear, "Arise ye and depart, for this is not your rest, it is defiled." The world seeks to hide the fact by its pleasures and its pursuits; it attracts by its inventions and developments, but it is only a judged scene; it is as in a condemned cell awaiting execution of its sentence, and the hour of its doom is at hand. In longsuffering God waits in order that He may save and bless all who repent and believe the gospel, but the time of its judgment tarries not.

On the other hand Jesus our Lord is "with the Father." He is there for His loved ones. He has won for them a place of nearness and of dearness measured only by His own place. His Father is our Father. His God is our God. His Home is our Home. And already He would have us to enjoy the position of favor into which He has introduced us. With this end in view the Holy Ghost is given to us, the Spirit of adoption whereby we cry, "Abba Father." And in order that we may be able to enjoy the fellowship with the Father which is our privilege, the Lord while on high serves His own in His glorious Advocacy, Intercession and Priesthood.

Yes, "having loved his own which are in the world, He loves them unto the end." His is a

PERMANENT LOVE.

He loved, He loves, He will love. As Jehovah said of His earthly people Israel, "I have loved thee with an everlasting love." And what joy this is, that His love continues unto the end. It abides perfect until all that it set itself to do shall be carried out. He is what a little colored boy once described Him to be, An "Ail-the- way-home Saviour." He will never cease to love and care for His own. When in the home to which He has gone and to which He is guiding them, His love will take a different character in its expression. It will be in rest then, and He will "rest in His love, and joy over us with singing" then, as later on He will over Jerusalem. Now it is in activity because the objects of it are in a world of contrariety, and their need calls for ceaseless attention and service. And this is given "unto the end."

Blessed indeed it is to be numbered among the company thus called "His own." This is an elastic term embracing every one who believes upon Him in this glad gospel day. Wherever in the world there is one of these, there is His love finding an object of its tenderest thought and solicitude. "His own… .in the world" were but few in number in the time spoken of in John 13:1, but they are daily being added to, and the love to each is as great as ever. His love is infinite, inexhaustible, eternal. And all His own are the objects of it (let us remember this), and will be until the last step of their pilgrim journey has been trodden and the threshold of the Father's house is crossed and they go no more out for ever.

Now let us turn to Romans 8:34:

"It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Here we find what we may call the

PERSISTENT LOVE

of Christ. As we have seen, He loves for ever and for ever. Here we are shown that His love unchanged persists with its objects amid all that opposes and threatens them in all their earthly course.

We should dwell in this Love Square, for there the sun is ever shining. It is this 34th verse to which I refer. There are four sides or parts to it. Each presents an expression of the love of Christ.

1.-"It is Christ that died,"

2.-"Yea rather, that is risen again,"

3.-"Who is even at the right hand of God,"

4.-"Who also maketh intercession for us."

He died for us, He lives for us, He is on high for us, He makes intercession for us.

Love marked Him in death, He suffered for us to clear us from all that was against us.

Love marked Him in resurrection, He hastened to send to His disciples the tidings of the spoil He had won for them, telling them, "I ascend to my Father, and your Father, and to my God, and your God," and on that same day in the evening coming into their midst and saying unto them, "Peace be unto you," and showing unto them His hands and His feet, the marks of His suffering when He "fought the fight alone" to secure eternal blessedness for them.

Love marks Him now at the right hand of God, He has sent thence the Holy Ghost, the Comforter, to guide His own into all truth and to empower them for walk and for service here, uniting them to Himself by an eternal bond.

And love marks Him in His occupation with His own as He makes intercession for them unceasingly. In this He never slumbers nor sleeps, and never forgets the weakest and most wayward of those who have received Him as their Saviour and Lord.

Dwell there in Love Square then. Let the sunshine of His love fall upon you. Keep yourselves in it. Do as an old Christian used to exhort his Christian friends to do, "Sit still, and let the Lord love you." Revel in His love. Think not of your love to Him. That is variable as the weather. At times it may wax a little warm but soon it chills off. It can never be depended upon for a single hour. It is not worth troubling about. It is His love to us to which the Spirit of God ever directs our gaze.

Who shall separate us from that love? The apostle Paul challenges all creation, in the words of our Scripture:Tribulation, distress, persecution, famine, nakedness, peril, sword, death, life, angels, principalities, powers, things present, things to come, height, depth, and any other creature. All are thought of, and all are declared as unable to affect the persistency of the love of Christ. Nothing can divert its flow, nothing can deflect it from its purpose. Inglis Fleming

(To be continued, D. V.)

Calendar:April 16th to May 15th.

DAILY BIBLE BEADING:……..Apr. 16th, Gen. 13; Apr. 30th, Gen. 27; May 15th, Gen. 42. SUPPLEMENTARY READING:….. Apr. 4th, Matt. 1 ; Apr. 30th, Matt. 27; May 15th, Mark 14. MEMORY WORK:John 4:1-30; Memory Outline of John.
GOOD READING:"Life and Times of David," C. H. M.

Daily Bible Reading

In resuming our reading of the Old Testament, may we make a distinct advance upon our knowledge, and I need hardly add, our love of and obedience to God's word. Let us seek to pray for all who are thus reading together. If possible let us have a little season of reading before breakfast. I feel more and more the importance of this.

For those who can spare the time I would recommend reading the notes of the Numerical Bible on the chapter for the day. Many cannot do this, but whoever has the time will find these notes very helpful. I would say the same for Mr. Darby's Synopsis. There are but two volumes for the entire Old Testament, and you might easily find time for that, many of you, as you read the chapter.

You will remember I said I expected to start in with Matthew when we finished the New Testament, so as to keep it fresh in our minds. So on April 4th I expect to read Matthew 1, and to go on with a chapter daily. I hope many of you will join in this. Remember, Genesis will come first. I would suggest that we read our New Testament along about noon, if possible, or whenever most convenient, but let nothing interfere with the Old Testament reading.

Memory Work

I have suggested only half of John 4 for this month, as I don't want to overburden you; but let none of us miss memorizing this wonderful portion. A verse a day will do it.

And how nicely this will fit in with the new memory outline, which is to be the Gospel of John. What a treasure! To have this divine testimony to the glory of our Lord Jesus spread out in our minds, for our hearts to feed upon! I suppose we are more familiar with John than with any of the other Gospels, but we want careful work, so as to have the outline as complete as possible. So I am going to give three months for the outline- April, May, and June. I am quite sure a number of our "regulars" will do this work, but I am anxious for new recruits. This is a good place to begin if you have not made a start. Let us see how many of you will join us. A nice volume on John will be given to all who complete it.

I have already had some memory outlines of Luke sent in, but as there is nearly, as I write, a month more, I am hoping for a good many others. Let yours be among the number.

The Question Box

Ques. 17. – Exodus 8:19 speaks of the "finger of God" in judgment; Ps. 8:3 shows His power in creation. 1 Cor. 1:25 says, "The weakness of God is stronger than men." So the finger might speak of weakness, but if it be "God's finger" it is stronger than men and is seen as the power of God.

Ques. 18.-The passage in 1 Cor. IS refers to public testimony and while Mary and other women were no doubt witnesses to our Lord's resurrection, it was not their place to bear witness in the public way here spoken of.

I hope for more questions to be sent in. If you have answers for any of the back questions, it is not too late to send them in.

United Prayer

10.-Pray for the wives of two young brothers, who are ill, that our Lord may raise them up, if it be His blessed will.

WORK IN THE FOREIGN FIELD

We are thankful to give in the following letters tidings of a number of our brethren in various parts of the Field. Let us be much in prayer for them and especially for our brethren in Christ, both the missionaries and the native brethren, in war-torn China.

Immanuel Mission, Shiprock, New Mexico. Dear brothers in Christ:- Mar. 21 ,1927.

It is most interesting and helpful to read the letters in "Help and Food" from missionaries laboring earnestly for the Master in different fields.

These letters enable us to pray more definitely and intelligently for our brothers and sisters in other parts of the world, and reading of them and their work we are encouraged to pray on and press on!

Our field here in this Arizona desert seems small compared to others where some' of God's children are laboring, but there are precious souls here too, for whom Jesus died.

Our people are widely scattered, and sometimes it takes one whole day to ride out to one "hogan" and back.

This is surely a "stronghold of Satan." Awful darkness and superstition hold sway, and nearly every other man is a medicine man. And they are intent on keeping their people walking in the old way.

It seems to be, for us, a time of much seed-sowing. Perhaps others may reap, but it matters not who sows or who reaps if God but will give a great increase when He sees best. It is dry, hard, rocky ground indeed, but it is blessed, however, to always put over against any discouragement of Satan, "But God who is able!"
A letter received recently from a young Navaho in school brought joy to our hearts. The death of a favorite cousin of his was the occasion of the letter. In it he pleads with his people to turn from the medicine man's way to God's way. So I quote part of it:

"I used to be afraid to get sick or to die, why? Listen, folks, I was traveling on the wrong road; I was lost-that is what made me to fear. Now I know the wonderful road to Heaven, therefore I am not afraid to die because I know there is a beautiful place for me and everlasting life; no more pain, no more sorrow, no more hard work. I wish I was with you folks right now and help my people to bring them to Christ Jesus.

If all my people would become Christians how happy I would be, wonderful!"

We are praying the Lord will send this young man to us this summer, as he finishes school this spring. Four years ago when I came to Navaho-land, I feared it would be difficult to like these Navajos, but I soon found I could not help but love these children of the desert, and I am glad the Lord brought me to them and made me realize their great spiritual need.

A great many come for medicine, and often ask for the "medicine towards life." They mean only a medicine that will make them feel better, but it gives us a good opportunity to tell them of the One who is the true medicine towards everlasting life.

A number are listening earnestly, and some are a little troubled, but fear to break with heathenism.

We value your prayers for them.

Yours in our risen Lord,

Florence A. Barker, R. N.

Winslow, Ariz. Dear brother:- Mar. 25,1927.

The work here is experiencing somewhat of a lull just now, due especially to a number of heathen Indian dances which have recently utterly absorbed the interest and time of Winslow's Indian population. These dances have been carried on by Hopi Indians in the Laguna Camp, close by, and it is scarcely necessary to repeat that man cannot serve God and the devil, and these heathen dances are altogether of Satan. Therefore the attendance at the meetings has been very poor, and even work with the children has been affected. At first the Indian children were somewhat ashamed at their absence in favor of the dance, but their shame soon turned into efforts to justify themselves, and they gave as their reason for not coming, the attendance of the Mexican children, who have really outnumbered the Indians. This is not a reason, I feel quite sure, but merely an excuse. However, I decided at once to divide them and now take the Indian children on Lord's Day mornings, and the Mexican children in the afternoon. This has relieved that situation, and things are beginning to run more smoothly with the children. Meanwhile, however, the adult Indians are nursing their ill feelings and giving all manner of excuses, except the real reason, for their absence. Some of them have resented my outspoken criticism of these heathen orgies- criticism that would not have been made if some of them were not making a pretense of being Christians-members both of Presbyterian and Catholic churches.

I feel confident that all these difficulties will eventually get straightened out, and am looking to the Lord, not only for a renewal of their interest, but for a deeper interest that will bring them face to face with their need as guilty sinners before a holy God, and thus that they may be led to repentance toward Him, and faith toward our Lord Jesus Christ.

With Christian greetings, I am

Your sister in our Lord Jesus Christ,

Minnie Armerding.

Nyangkundi, Irumu, Congo Beige. Dear brother G.:- Dec. 1926.

Our little Assembly here goes on happily in the things of the Lord and I trust we are being a testimony, however feeble, to the Truth of God and His love toward sinners. Our contact with the whites in the district is constantly increasing and this might be a matter of prayer on our behalf that here too our testimony may be faithful. With greetings in our Lord's Name,

R. C. Woodhams, M. D.

Philadelphia, Pa. Dear brother:- Feb. 18th, 1927.

We can say by the Lord's mercy that the change in climate has been very beneficial to us. We are in good health and are looking forward D. V., to returning to Africa this summer, about July.

We would greatly value your prayers that we might be so guided in every detail that His will might be fulfilled. We are purchasing some of our necessary equipment and we are expecting to commence packing shortly. With Christian love and greeting,

Yours in our Lord Jesus Christ,

Malcolm L. Gross.

Parintins, Brazil. Dear brother:- Feb. 20th, 1927.

We are witnessing some unusual interest on the part of some who have been hearing the Word for some time. A few have decided to follow the Lord, others are "considering their ways," as we believe.

It is a blessing that here, along the banks of the great Amazon we are enjoying a peace not known in the big world; and the door here is wide open for gospel work, if only the Gospel be presented in its simplicity. During my last trip everybody gave a ready ear, and three of the passengers professed repentance towards God and faith in our Lord Jesus Christ.

Our love to you and the dear brethren,

J. P. Ribeiro.

Marsh Harbor, Abaco, Dear brother:- March, 5th, 1927.

We are still busy as ever here and unable as yet to render up account of stewardship. The Government having helped some in rebuilding, we are going on with hall still finishing inside, and some of fund still unused, awaiting completion of hall and brethren's houses to help supply further needs. I may spend a few weeks with brother Stewart on Evangel which will keep back the work here. By the way, she received damage greater than at first we thought and have to dry dock first opportunity in Nassau. I trust it will be satisfactory to use part of fund this way.

Again thanking you for all your interest,

I am as ever, sincerely and affection'ly yours,

R. S. Stratton,

San Jose, C. R. Dear brother in Christ:- Feb. 26th, 1927.

On the 6th inst. we had the joy of burying ten persons by baptism, among them our two youngest daughters. We felt the Lord's presence and were glad to hear of blessing to some.

Among the men baptized, there is a married brother, 35 years old, who is making good progress in the truth and who promises much for the future, should the Lord tarry. This brother, Clemente J. Bustos, has taken a special interest in the C. H. M.'s books translated in Spanish and he is being used of the Lord to give a message whenever there is an opportunity, either to individuals or in the meetings. He is accompanying me in the work outdoors and it is a joy to have such an active worker. We commend him to your prayers and fellowship. We intend, D. V., to visit some towns, besides the hall and open-air meetings, distribution of literature, etc., here, while the dry season is on. We hope this brother will be apt to continue the testimony here, should the Lord open the way for us to go elsewhere.

With our united Christian love to you, dear brethren and all the saints there, we beg to remain,

Sincerely yours in our coming Lord,

B. Montllau.

To be assailed by bad thoughts is not sinning; but to resist and reject them as Satan's work through the flesh, is our plain duty. By keeping near to the Lord you will be more established in His grace through every assault of Satan than before. And the way to resist Satan is by the Word-the sayings of God. Be not indifferent as to Satan's wiles; let them be occasions for prayer with humble dependence upon the Lord, and victory over Satan will be yours.

The following letters will speak for themselves, and should enlist our prayer and fellowship.

Somewhere on the Congo River, Congo Beige, Africa.

Beloved brother R.:

March 17,1927.

All along the way I have had it in mind to write to you, but one thing and another has come in to prevent. We have been kept very busy, especially in London, and then the day or so in Antwerp. In London I had a lot to do with final preparations; and then in Antwerp we met our brother Eck. I had arranged to meet him before leaving London and he was at the boat when we arrived. Our joy was mutual and we had a happy time together. He was evidently feeling lonely and did not leave us, even coming down to the boat to see us off and waving until we were out of sight. He had dinner with us both evenings and we went to see the place he has for a book-room and also the place where he lodges.

Everything has gone through in a marvelous way and our hearts overflow with praise to the Lord for all His mercy to us, and the manifest answers to the prayers of His dear people. We had a happy time in London with many of the Lord's dear people whom we had met before. We were in the home of Mr. and Miss Jacob, who showed us no end of kindness. My wife met Mr. A. F. Pollock for the first time and we had a happy time with him. He wished, if it were the mind of the Lord, to spend some time in France together, but of course this was impossible, now, but I have longed for the time when we would be able to go about there together. Met some who had received blessing the last time we were in London.

Our trip out was smooth, and we arrived at Matadi in good time. We met some nice Christian people at Boma. We were able to get through the customs, etc., at Matadi with little difficulty and arranged to go through to Kinshasa. I received a warm invitation from the caretaker of the B. M. S. Mission at Thysville, the half-way stop between Matadi and Kinshasa, to stop on our way through, and were warmly welcomed. We were very glad to see those with whom we had enjoyed fellowship on our way home. We made the rail journey in very good time, leaving Matadi 6:30 a.m. and reaching Thysville at 6:30 pm. The warm meal and comfortable bed were very welcome at the end. We made the remainder of the trip in excellent time, leaving Thysville at 6:30 a.m. and reaching Kinshasa at about 2 p.m. We were able to stop at the Mission-house at Kinshasa, and I was very glad for my wife's sake, for conditions in the hotels are far from ideal. We of course pay at all these mission-houses, more than the others who are part owners or participants. The two people in charge of the U. M. H. at Kinshasa are very nice Christians. Mrs. Willett whom we met at Kinshasa, was once in the work at Inkongo. She has since married, and is with her husband at Kinshasa. She works among the natives in the village in her spare time.

We are now on our way up the Congo River, the last lap of our long journey; and are just longing to get to work. Some of the natives on board recognize me. I do not know them, but they have seen me somewhere and seem favorably impressed with the work at the Mission. I am not familiar enough with the trade language along the River to converse with them, but understand it fairly well.

I hope to get this and other letters off when we reach Inkongo, sending them by way of Cape Town. We shall look forward to hearing from you. We know your hands are always full, but a few lines will always be deeply appreciated. The Lord has been very gracious to us and we praise Him with all our hearts. We can say we are not worthy of the least of His mercies, but He has daily loaded us with benefits, and we praise Him for all and acknowledge our indebtedness to Him for all we receive at His hands. We do want to be used of Him in much blessing, and want all the Lord's people to pray that this may be so. We are very grateful to all who have and are praying for us and have had such a part in our return to Africa once again. Brother Eck gave me a large bundle of tracts, Gospels, calendars, etc., to distribute on board the boat, I gave them to the stewards, waiters, etc., and there were several who sought me out later for more reading. I placed tracts and Gospels in the bunks, and hung a calendar in each room and also placed one large book in each room. May the Lord richly bless His own Word. The last time out I distributed tracts to all on board, passengers and stewards, etc., and there were several calls for New Testaments to Monsieur Lacombe in Tonneins, France, later. May the Lord greatly encourage and strengthen you in your labors for Himself. We shall often think of you all and all the other dear saints we enjoyed fellowship with. It was a joy to be able to get around among some of the Lord's dear people who have had a real part in the work here in Africa and have prayed for us so long. We hope that the visits may be used of the Lord to deepen interest in the work. Very warm love in the Lord to all. Affectionately yours in Christ,

Wm. G. Amies.

1316 N. 59th St., Philadelphia, Penn. Dear brother R.; June 4th, 1927.

I wanted to speak to you relative to the note in Help and Food for February, which states it is hoped that I would be able to get around among the assemblies to speak of the Lord's work in Africa. I suppose you know that it is the desire of the brethren at Nyangkundi that there be an expansion of the work in the Congo. Brother Woodhams has placed before me a definite need, and wrote of a tribe near-by as follows:"West and south of us are the Wales! tribe who live in the forest. They are entirely unevangelized. The Word has never been preached there. The Roman Catholics even have done very little, I understand. In parts even the Government has not yet collected taxes. I believe they are a tribe of average intelligence though I have not had much to do with them. Pray about this as to what the Lord's mind is for you and any who may come with you." It is in reference to the part I have underlined that I would like to have your advice, so as to bring this need before the saints so that our Lord Himself will raise up others and thrust them forth with us into the whitened harvest and bring to pass the burden of our brother Woodhams and, likewise, the desire of our blessed Lord as recorded in Mark 16:15:"Preach the gospel to every creature."

With love and greetings in our Lord Jesus Christ, from my wife and myself, I am,

Yours in our Lord Jesus Christ, Malcolm L. Gross.

May the Lord speak to whomsoever He would choose for this work. Is there some one who will say, "Here am I; send me?"

Our brother, Herman E. Martens, formerly of Alhambra, Calif., writes from Sydney, Australia, of much encouragement in access to the ships in that port. His very interesting letter will gladly be loaned to any desiring it.

Joseph B. Hoze (Trinidad) writes June 5th, of the safe arrival of a little grandson, his daughter's child. He hopes soon to make another visit to the Barbadoes where he found so much interest last Fall.

Dear Brother in Christ:-

France, May 31st, 1927.

The Lord has helped us-we were enabled to sell the greatest part of our things and to get ready for our departure.

We left Tonneins on the 26th and are at my mother's until the 8th of June, when we expect to leave for Paris and Cherbourg, sailing (D. V.) on June 11th.

Affect'ly yours in Him,

Louis J. Germain.

Dear brother in Christ:-

Shiprock, New Mexico.

May, 1927.

Our house building is moving slowly, but it is moving; and for this we are thankful. While none of the rooms are finished, two on the main floor, the kitchen and living-room, are, so we use them, and we hope we will have two more in a few days.

Seven days out of the past fourteen we have had sand storms, some of the time fearful sand blizzards. When we first came we set out some black locusts. They are slow growers, but are pretty, graceful trees, and have a nice bloom.

We also put some cotton-wood trees. These sand storms have whipped them hard and injured our garden. They have marred the beauty of our trees but we hope they will again revive.

In a Navaho's flock is his wealth, milk, and meat-food. In his wife's rug-weaving is his monthly cash for coffee, tobacco, and fine flour. In his garden of corn, melons and squash is his variety of food. We try to help him by furnishing better seed for his garden. Some we raise, a little has been sent, and we purchase some. The Indians come to get them and it gives us a chance to give them the Word. Many are coming for the seeds, to borrow tools, etc., sometimes ten or fifteen in a day.

We see a marked change as to their attitude toward the gospel and toward us. Please pray with us that many may turn to the Lord.

With Christian love.

H. A. Holcomb.

Delmar, N. Y. Dear brother L.:- June 20, 1927.

Several inaccuracies appeared in the account of the work of the Brethren in Honduras, as given in June number of Help and Food. This account was not written by any one in connection with Brethren, hence the slight mistakes made. Mr. and Mrs. Dillon were not, as reported, in fellowship with Brethren, but worked in connection with the Central American Mission. Their name became confused with that of Charlie Dillon who went out with E. N. Groh, and soon returned, to die not long after in Philadelphia. And the work of the Brethren was not left "unorganized" because of "threats and persecution," as was mistakenly stated; of threats and persecutions they knew little. Indifference was the great obstacle to the work along the railway line. The believers were not gathered into assemblies because of the great responsibilities attached to such gathering and the undeveloped state of the native Christians which left them unprepared to assume such grave responsibilities. There was no intention either to take honor from the C. A. M., or to place any reflection on the native population, who as a whole showed only kindness to the strangers come into their midst to show unto them the way of salvation.

C. Knapp.

Or, Religion without Christ

The Jews had a grand system of religion; everything that the natural man, who is religiously inclined, could wish. They had a magnificent temple, gorgeously-robed priests, and plenty of them, who also served "without a salary" – the tithes, together with their land inheritance, and the portion of meat from the sacrifices of the people, which was their lawful "portion," sustained them. They had an elaborate ritual, scores of educated singers among the Levites, a "high priest" who stood before the throne for them on their behalf; and God had provided all this, covering the time, temporarily, from the giving of the law, "until Shiloh come" (Gen. 49:10), or "Until the time of reformation" (Heb. 9:10).

The system did not make provision, arbitrarily, for the development of a spirit of GRACE. That depended upon how they regarded God's wonderful beneficence toward them. On the contrary, the provisions of the ritualistic law strengthened the spirit of selfishness, or self-righteousness, because in such a case as a man weltering by the roadside in his blood, apparently dead, neither a priest nor a Levite could touch him without being made ceremonially "unclean." It would entail upon them a quarantine "until the even;" and until a sacrifice was provided, which would both cost a little money to procure, and time to attend to.

Neither the priest nor the Levite could spare enough sympathy, time, nor money, to help a man when he was down. Besides it would break into their plans. Nor could they sacrifice their ceremonially "clean" record to help their "neighbor" in trouble. It would cost them something to do so.

"By chance" (ver. 31). Who controls "chance?" Why did a priest and a Levite (the one representing intercession, the other the service of the temple:both representing the whole system of religious law and service) happen along just at that time? Why did Jesus use this circumstance when answering the lawyer who was "willing to justify himself?" And why could not the priest nor the Levite help a man when he was lying helpless by the roadside, ceremonially unclean? Because they knew not the meaning of a salvation which came in "by grace" only (Eph. 2:8,9); nor could grace be inculcated in any system which puts man in the position of being able to do and to be of his own will. "Thou shalt," and "Thou shalt not," mean, "You must," or "You must not."

Now can a person educated from infancy in law-do, or not do, under penalty if disobedient-understand anything about "GRACE?"

Religion alone cannot help a man when all his strength is gone. "Get up and cleanse yourself; repent of having so disgraced your religion as to be found in such ' unclean' circumstances as these; and come up to the temple and bring your sacrifice, and we can then help you," says the law-keeper for salvation.

"But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again I will repay thee" (vers. 33-35).

Note the generous spirit of this Samaritan:"pouring in oil and wine;" breaking in on his time, "as he journeyed;" staying all night with his helpless "neighbor;" and paying the entire cost of his "care" during all his convalescent period; obligating himself to meet his every need until his strength returned, or until he was able to walk again. It cost the Samaritan something to do all this:it cost him his own strength and time too:it broke up his plans for the day to help his "neighbor" when he was "down," and all his possessions gone to the "thieves." But the Samaritan was "not under the law," nor is the "Christian" (Rom. 6:14), unless he becomes a law unto himself by his own "private interpretations" (2 Pet. 1:20); or his own "resolutions," and self-made restrictions, and law-making powers, which take all of his time, thought and care to maintain lest he lose it!

The Lord Jesus Christ Himself is represented by the Samaritan. By law, professedly, "His own" (John 1:11) crucified Him, and put Him "outside the camp," in the outlawed place-without the pale and reach of law, so that He can, "as without law," save the lawless by going "to them," and touching them; and lifting them up by His own strength, and the power of His spirit of grace, and paying all the costs until "I come again," He says.

This is what He did, and continues to do; and this spirit is inculcated in all those who are so saved by Him. They have learned by experience what "grace" means; and they endeavor to practice it, going even out of their way to do it, and breaking Into all their own plans, sometimes.

"Who is my neighbor?" The man who is "down" (ver. 29).

"But he is not a member of our church;" or, "He does not belong to our company," "society," or "fellowship," or whatever term may be used to escape the "opportunity" to "do good unto all, especially to them who are of the household of faith" (Gal. 6:10).

But is he your "neighbor?" His house is on fire, why do you run out in the night to help him? Is it not because he is your "neighbor"? Suppose his house burns down and he loses all his possessions, is he no longer your "neighbor," because he now is without a home? Shall we have to answer this at "The Judgment-Seat of Christ?" S. A. W.

QUES. 16.-Is it scriptural for one brother to give thanks for the bread, and another for the cup when we remember the Lord in His death?

ANS.-While there is no specific statement directing that one brother do both, we have the Lord's example as our sure guide in observing the supper which He instituted for us to keep. He gave thanks and broke the bread, and then taking the cup He also gave thanks. See Matt. 26:26, 27; Mark 14:22,23; Luke 22:19,20; 1 Cor. 11:24, 25. This, we think, is sufficient to show the procedure for us to follow, since there is no definite command or other scriptural example.

Dampremy, Belgium. Dear brother:- June 3rd, 1927.

We have begun to work in St. Servans both in the poor and aristocratic quarters. I put tracts in the letter boxes and was standing in the street to preach when suddenly a door opened and an old gentleman appeared with one of the tracts in his hand. He was very angry and said, 'Go away, sir. Leave people alone on these religious questions. We have all we need here. We are Catholics and we do not want to hear anyone on the Protestant religion;" and much more. I warned him that if he did not take Christ he would be lost. He replied he knew all these things but the Catholic church was enough for him. I pressed him to accept salvation. At last he shut the door and I continued to preach.

Here an officer in the army had been convinced that in him was no good thing, and at length found peace in trusting in Christ. I gave him a New Testament, and he showed it to one of his fellow-officers.

I did not know of this, and shortly after I was in a street where I meant to preach, and saw an officer in the crowd. When soldiers are present I address myself first to those of highest rank, so asked him to accept a Gospel and if I might give some to his soldiers. He assented. Later he told me he had been waiting for me, and like his friend he would very much like to have a New Testament. Before giving it to him I asked him how a sinner could be just with God. Just before the guard-house was another officer. I stood in the center of the street and they listened respectfully. I afterward had a conversation with this officer and I saw great interest in him and the other officers and soldiers. At Namur one of the nobility asked me for a tract, and was touched that I gave him also a Gospel. He asked why I came to such a churchy town I said, "That your soul might be saved, sir." "But I am a good Catholic, I go to the Cathedral. "Have you assured salvation?" "Certainly not," was his reply. I asked him if he had a New Testament. "I mean to look for one," he told me.

At Charleroi one man tore up the Gospel and roughly threw it at me, but the Lord allowed him to do it. A bystander surprised at his act and words spoke to me, and after conversation opened his heart as to the loss of part of his fortune through a so-called religious man. I believe he lost it to find another through God's grace. He might have lost more than fortune-his soul. God led me there. I gave him too a New Testament.

We beg you dear brothers in America to remember us in your prayers.

Dear brother, the tracts from the "Depot" are very precious and have helped to lead many souls into the knowledge of the Lord. Will you be so kind as to send us more? Greetings from myself and my mother,

Octave Dandoy.

Bretagne, France. My dear brother:June 14, 1927.

Our brother Germain is leaving for Canada. I am very sorry, for he was much devoted to the work of "The Breton Mission."

I rejoice to tell you that in visiting the large town of Vannes, where my brother is a canon in the Cathedral, I discovered three children of God, of whom two were women and one man. They had the assurance that they were saved by the blood of Jesus Christ. I hope to find others. I should like to go often to worship with them.

Thanks to the generosity of American friends whom the Lord has given us by the means of brother Germain, I am able to visit Finisterre, where I have already gone last year. An important group of Catholics in the town of Quimper have asked me to preach the gospel. My joy is very great, especially because the Catholic bishop at Quimper was once a fellow-student of mine. I shall have opportunity there of distributing many gospel tracts.

In regard to this, I must tell you that your packets of tracts are the best that I know for Catholics. Our
tracts, edited in France, are excellent also, but the Catholics cannot understand them.

Send me, then, please, several packets of "Young Irish Girl," "Marguerite," "Rest," "Your Sins," "C. Coulson," "That's Thee," and "Capt. Coutts."

Distribution of these tracts will always be easy among my old co-religionists, and you cannot send me too many. I am sure that the Lord will widely spread His hand of blessing on their distribution, and that many poor victims of Catholic error will find the truth of the gospel by means of this blessed literature. Glory to the Lord, the author of all mercies.

Mr. T. O. Loizeaux, your father, I believe, whom I loved with all my heart was much devoted to the gospel work in Brittany. I have many letters from him which are an evident proof of this.

I ask God to inspire "Loizeaux Bros" to continue to us this sympathy of T. O. L., and to speak of our tidings amongst the many American assemblies. We are all in fellowship with our common Father, and our common Saviour and Lord. Let there also be fellowship between us spiritually, heartily by prayer, and materially, also.

I do not know English. I cannot therefore share my encouragements in Brittany with American Brethren, who on their part, probably do not know French. I beg you therefore, dear brother, to interpret as to my well-being among them, and to give them tidings as to my activities for the Lord.

Your very grateful and affectionate brother in the same Lord who loves us and for whom we wait.

E. Le Garrec.

Irumu, July 11, 1927.

Dear brother:-

It is the Lord Himself who encourages us along the way in giving us new evidences of His love and concern. Only in the last mail have we again been cheered in this way when we received a good number of copies of translated portions of the Word in our inter-tribal language, Kingwana. This is an answer to a great need and we thank our God for this provision. Many of the natives who can read are eager to have a copy even when they do not yet profess to believe God's Word. We pray that the reading of these Scripture portions may awaken souls to their great need of a Saviour and lead them to the Lord Jesus in saving faith to His glory and the salvation of their immortal souls.

It is nice to know that there are no newspapers or any modern fiction to take the place of the reading of the Word among this people. Those who wish to read must use the material at hand, and others must of necessity listen, for most of them read aloud even when alone. You may join us in prayer that thus the good seed may be sown, and God will give the increase.

By His Grace, yours in Him,

(Miss) C. De Jonge.

China Inland Mission, Shanghai. Dear Sirs:- Aug. 8th, 1927.

I have to acknowledge with thanks the receipt of two parcels of tracts which you sent to Mr. H. H. Curtis, and which came into my possession a few days ago. Mr. Curtis has had to leave China on account of health much to his disappointment, and I am seeking in some measure to carry on his work of tract distribution.

It was very kind of you to send on these packets, and the gift is much appreciated. We are using a lot of literature amongst the members of the Shanghai Defense Force, and God is using this as one way in which to win the men for Himself. Last Sunday some American friends opened a gospel hall and rest home for the American marines, many of whom are billeted in the outskirts of this city.

You will be pleased to know that as a result of the efforts being made amongst the peoples of the many nationalities who dwell in this city, not a few are being won for the Lord.

Now I must close with kind regards and thanks,

I. Glanville.

Parintins, Brazil. Dear brother:- Sept. 22, 1927.

I have just returned from a gospel trip to the interior of the district with encouragement and blessing all along the way. In my last visit to a section of this district where we had only one family of believers, I had blessings in gathering some more children, and one more family came out boldly for the Lord, mainly through the faithfulness of a girl who had received some instruction from me far back in 1922. Now I found out she had been witnessing the Truth in her own home, having won the hearts of her mother and father. She had learned two hymns, which is all they have been singing for five years. Had a staying of two days with them, and succeeded in gathering a good number who nicely enjoyed the message. Gave away some copies of "Selected Portions," and sold three Testaments. By the grace of God this leaves us well but for my wife, who keeps on in a trying and sickly condition. J. P. Ribeiro.

Calendar:Dec. 16th to Jan. 15th

DAILY BIBLE READING:…….Dec. 16th, 1 Sam. 21; Dec. 31st, 2 Sam. 5; Jan. 15th, 2 Sam. 20. MEMORY OUTLINES ………. .Epistle to Ephesians.
MEMORY WORK ………………… John 6:60-71.
GOOD READING:Lectures on Daniel, continued, by H. A. I.

Young Believers' 'Meetings

78th Meeting of Y. B. D., Nov. 12th, 1927. Total present, 27.

Meeting opened with singing of hymns and prayer.

Subject for Discussion:Faith.

Quite a discussion on the subject. Essay read by B. G., giving four divisions of faith:1, In salvation; 2, as productive of good works; 3, as making real the unseen; and 4, in prayer.

Talk given by M.DeV., as to essence of faith-to believe because God says so, Acts 27:21-25. Its object – Eph. 1:15,16; Col. 1:4. Hindrance caused by unbelief:Matt. 13:58. Power with faith and lack of power with unbelief, Matt. 17:14-22. How learn of it, Rom. 10:8, and responsibility attached thereto of giving forth the message. Degrees of faith mentioned and growth of same. Tested faith, Gen. 22, etc. Strong in faith, Rom. 4:30. Result of faith or its triumph, in Heb. 11.Faith and works in James 2. Effect on others, Acts 27:36.

Discussion followed and questions asked, to be discussed at next meeting:

How are we to increase our faith? All felt that faith increased through exercise. Heb. 12:2, Christ the Author and Finisher of faith. Keep in touch with the source of faith.

Is faith a gift to us, or is it of ourselves? Seemed to be agreed that the will needed to be yielded (John 7:17, "If any man will do His will, he shall know," etc.). Questions to be discussed at next meeting:Is faith of men or God? Is there faith prior to salvation? What does it mean when Paul says, "I have kept the faith?" (2 Tim. 4:7). Does it mean the works connected therewith, or the doctrine, or what? Thought seemed to be that it meant the whole thing, in the broadest sense, life of faith-from beginning to end.

Explain Matt. 17:20. Is our faith, or can it be, so to speak, rationalized, as "Faith as a grain of mustard seed," can say to this mountain, "Remove hence," etc.? Develop thought for next time, "Faith as grain of mustard seed."

What made Cain and Abel bring offerings?
Subject of justification for next meeting:G.B. and A.H., H. G. suggested that we continue with subjects listed in Romans. 8:29, 30-Glorified, for subsequent meetings. Also take up subject of power that follows faith (Matt. 17:20)-"Faith as a grain of mustard seed," Find what class it is in and what aspect it presents.
Work in the Foreign Field

"For many years I had been a professing Christian," said an aged "mother in Israel" who has gone to her rest, "but my husband was a stranger to God. Our children were growing up in impenitency, and at times I was distressed for them and for him. He manifested no interest, neither did he oppose me, until one winter, during a time of unusual interest in our church. I used to attend the numerous meetings, especially the morning prayer meeting. My husband seemed disturbed, but I knew it was better to say little to him. At length he seemed annoyed that I should go so frequently, and said it was only a waste of time. Finally, he forbade my going any more. This was a new thing. What could I do? I carried the case to God in prayer, and rose the following morning earlier than usual to see that none of my family cares were neglected, and that I might be ready for the 'sunrise prayer meeting.'

"When ready to go, my husband repeated what he had said, and added with an oath, 'If you go you'll be sorry for it.' I could not speak; but lifting up my heart to God, I passed out and turned towards 'the place where prayer was wont to be made.' But oh, with what a load! I felt crushed. Taking my seat in the little school house, I buried my face on the desk before me, and wept and prayed for my husband. Unconscious of all about me, I heard not a word of remark, not a prayer, until our good pastor commenced his closing prayer with that precious promise, 'Hast Thou not said, O Lord, Before they call I will answer; and while they are yet speaking, I will hear?' How new and precious those words seemed! At the close of the meeting, I retraced my steps with a heavy heart. Such language my husband had never before used to me, and I went in, hardly knowing what to expect.

"To my surprise he had gone out, and did not return until noon. Then he met me in silence. He looked unhappy, but said nothing. All day, though my hands were busy, my heart was going up in earnest pleadings for his precious soul. I felt that I could not be denied, and yet my faith was weak.

"In the evening, when my little ones were in bed, I sat down to my needle. My husband soon came in, and said, 'Are you not going to meeting to-night?' 'No,' I replied, 'I thought I would stay with you.' He made no reply, but sat for a time in silence. At length he burst out, 'Wife, I can't stand this any longer; the words I spoke to you this morning have been sounding in my ears ever since I uttered them, and they have been eating into my soul like fire all day. I can get no peace; will you forgive me?-for I am lost. Oh, what a life of sin I have lived!'

"We knelt down, and I poured out my wondering soul in his behalf. That night we shall remember through all eternity. There was no sleep for us. Together we wept and prayed, and I tried to point him to the Lamb of God. Before the morning broke light came in upon his troubled soul, and he was rejoicing with me in the redeeming love of Christ. With me he went to the 'sunrise prayer meeting,' and there told what the Lord had done for his soul. I could only exclaim, 'What hath God wrought!' Surely, while I was yet speaking, I was heard and answered."

O ye wives, believers in Christ, with unsaved husbands, slack not in your prayers to God for these unbelieving partners of your lives, neither be ye discouraged. God lives; He hears; and in His own time and way answers the faithful prayers of His saints for their loved ones. Only let your prayers be fervent and believing. Remember the apostle Peter's admonition in his 1st Epistle, 3:1-4, as to your conduct towards those whom you would win to your God and Saviour. Let them see you are concerned for them, that you are praying for their conversion, and are not to be turned aside in your efforts for their salvation. Remember too, as in the case related above, that the subject of our prayers and the object of our love may seem most opposed and rebellious just before they are ready to yield, whilst Satan makes a last desperate effort to retain them among his subjects, and seeks to discourage those who seek their salvation.' C. Knapp

CHAPTER 5

The Framework of the Body-the Skeleton

(Continued from p. 60.)

Before leaving this part of our subject, we add a word about the division of the spinal column into the four parts already spoken of, and the number of vertebrae forming each part.

The cervical vertebrae are seven, a number suggesting completeness and perfection. As we have seen, these vertebrae are primarily adapted to supporting the head upon an erect body. God has provided in the Church a complete vehicle for displaying the perfections of His beloved Son. Christ is manifested to the world through the channel of the Church, not primarily or sufficiently in nature, nor by the mind of man, but by that perfect revelation in the Word of God, the Scriptures, which is the enlightenment of the Church. We cannot think of the real Church-whatever extravagant claims may be made by that which calls itself "the true church"-as being anything but the channel of communication of the perfect Word of God, as revealed in the Scriptures. Should the Church depart from the Word of God, it will have lost this sevenfold fitness to hold forth the glories of the person and work of our Lord.

While speaking of the cervical vertebrae, it will be noticed that the processes are smaller and the arches, or cavities, are, larger than in the remaining part of the spine. Especially the two topmost vertebrae have features peculiarly their own. The topmost, or atlas, which is directly connected with the skull, is largely a ring, the posterior part of which is for the spinal cord, and the anterior part, separated by a transverse ligament, receives the pivot, or odontoid process, from the second vertebrae, round which the atlas revolves for a considerable arc. The nearer the vertebrae are connected with the head, the more completely are they adapted to their especial function. This is beautifully seen in John's Gospel, where "the disciple whom Jesus loved" is lost sight of in Him whom he delights to exhibit. The nearer we are, morally, to our Lord, the more we are lost sight of, and lose sight of ourselves, as we seek to point Him out. What a ministry would that be which thus was so engaged with its great Object that it was eclipsed.

There are twelve vertebrae in the dorsal part of the spine. Twelve is the number of government, of administration-3 x 4, the divine taking hold of the creature and using it for His own purposes. Thus the Millennium will display the blessedness of His government who will lay His hand upon the earth-

"He'll bid the whole creation smile, And hush its groan."

Similarly twelve is prominent in the foundation and gates of the heavenly city, and in the fruits of the tree of life. Even eternity will display the glories of the

"Vast universe of bliss "
whose Center and Sun is the Lamb of God. Twelve, therefore, has many suggestive thoughts. It is appropriate that the thorax should have this number connected with its structure. The twelve vertebrae, the twelve ribs on each side, are intimately connected with those vital organs which are typical of the administration and proper functioning of the whole body. From between these vertebrae, as with them all, proceed the nerves at whose typical meaning we have given a mere glance. Each pair of these controls the functioning of some vital organ. As a whole, it is well administered, as the twelve suggests.

Speaking more particularly of the thorax and its vital organs as a type of the Church, we can see how perfectly our Lord has provided for its nourishment and cherishing. Nothing has been omitted which is needed for the "edification in love." This will come before us when we come to speak of each of these vital organs. The number of divine administration prepares us to expect this full provision.

The lumbar vertebrae are five in number, suggesting, according to the significance with which we are familiar, the creature with the Creator, 44-1. It is also the number of human capacity and of responsibility. The lumbar region is the seat of the kidneys and the lower viscera, where many most essential organs are located. The details of this must come before us later; it is enough here to note the appropriateness of the number five, with its witness to man's capacity and consequent responsibility. Perhaps the activities of this portion of the body are more closely connected with the mind and volition than others, also with the instincts, and in this way pointing in the same direction. As the seat of many of the processes of elimination, we are reminded of the action of conscience, the reins, which differentiates man as a moral, responsible being.

It is interesting also to note the part taken by this portion of the spine in maintaining the erect position. These vertebrae have the convex curve like the cervical, and supplement, in a somewhat secondary way, the upright position of the man secured by the position of the head and cervical vertebrae. These two factors-faith which is engaged with Christ, and self-judgment, self-restraint that practical uprightness which is the mark of the new man-"which after God is created in righteousness and true holiness," έv δικαιoσύv καί όσιότητι τς ληθείας (Eph. 4:24). Both the righteousness and the holiness (wholeness, soundness) are characterized by truth, which produces and maintains it. And this was perfectly displayed in our Lord down here-"As [the] truth is in Jesus." That which ever marked Him was this absolute uprightness. He was characterized by the constant occupation with the Father, the maintenance of His glory, and by "truth in the inward parts, and wisdom in the hidden part" (Ps. SI:6). He is thus the Perfect Man, exhibiting in His entire walk and character all that the mind and heart of God desires. So the acme of all His purposes and desires for His people is that we should be "conformed to the image of His Son." Here is the significance of 5, "Immanuel, God with us.'

In painful contrast with this perfection is its opposite, when there is a hovering over and yielding to the carnal tendencies of the lumbar region, which assimilates man to the beast. Temperance-έγκράτεια, strength within, or self-restraint-holds back from the undue allowance of that which is natural, and within proper limits, right. The "girded loins," of which Scripture so often speaks give us this truth. It is an inward, preceding the outward girding, as is true in all things.

Of the sacral curve we can say but little. It is in one sense supplementary to the rest of the spinal column, though not unnecessary, as nothing in the body is. Originally the sacrum is composed of five and the coccyx of four, but in maturity these are solidified into one each, making thus two, the characteristic number of this portion. Its curvature is, like the thoracic or dorsal, concave, thus affording room for the viscera. It forms the keystone, we may say, of the pelvic arch, uniting all into the ring of the pelvis, and giving it the rigidity and strength required for what we may call the foundation of the trunk or thorax.

Two is the number of help, of union, and this fittingly describes the main function of the sacral vertebrae, binding all together in its firm effectual way. We need not remind the reader of whom this number two speaks, and of His work which has united our whole being in one harmonious whole.

Thus each group of vertebrae, 7-12-5-2, has its own story of grace and truth to tell. S. R.

(To be continued, D. V.)

Together. Most beautifully blended are the various elements which make up the Christian life. The link which binds each of us to the Lord is, first of all, individual; but because the link, in life and by the Holy Spirit, is with Him, it is necessarily with one another also. This is indicated by the word " together." We are "quickened with Him" (Eph. 2:5); but it is also "together." That is, the life which we have is common to all believers. Similarly, we are "raised together," and seated together. The reconciliation of those once afar off, the Gentiles, and those nigh-the Jews, is in "one body," the access we have to the Father is for "both;" and we are "builded together" for a "habitation of God" (Eph. 2:16,18,22).

The individual walk. Necessarily we must care for the maintenance of our personal relation with the Lord. No one can come between the soul and the Saviour. All that we need is in Him; His Word is our food, His Spirit dwells in us; we must live a personal life of prayer, faith, dependence upon Himself. Nothing can take the place of this. No matter how sweet the fellowship of one's brethren, how great the help we receive from one another, it must not displace private prayer and personal communion with the Lord. Indeed, it will serve to increase our enjoyment of each other's fellowship, if we give the Lord ever the place of supreme importance in our lives. Without this, fellowship would be empty and fruitless, a mere human companionship or power.

As to doctrine. This applies to our grasp of divine truth as well as to our personal walk. We would be surprised to find how much we hold at secondhand.

We believe as we do because we have heard it from others, have read it in some book, or have heard it from some teacher in whom we have confidence. The result is that in time of stress we are unable to give a reason for our faith, and to maintain it in the face of opposition. This entails a personal study and meditation upon the Word, and a seeking of the Lord's mind in prayer. May the Lord stir our hearts as to the importance and privilege of this personal relationship with Himself. If this is lacking, our fellowship will be but an association which He must often shake, or break, to teach us the absolute need of having Himself first in our souls.

Tendency to differences. We need not be surprised if this individual intercourse with the Lord may, owing to our weakness and personal characteristics, result in outward differences. In one sense these are to be -welcomed, for truth is too large to be entirely within the compass of one mind. That which escapes one may be prominent with another; what seems of minor importance to one may to another seem to be the hinge of the whole subject. This tendency to divergence may become so acute that it produces alienation, suspicion and, alas, division.

Here is where we need one another. "That which every joint supplieth," shows how God has intended that we should assist one another in our walk, faith and testimony. The one who walks closest with God will value most highly the counsel and instruction of his brother. How good it is that this is so. How often has light been shed on some difficult passage of Scripture, by sharing with one another what God has given to each of us. How often has some doctrine been tempered by the admission of the light afforded from another.

The Word of God the perfect standard. It is not that the opinions of another will modify our opinions, but that we both will be brought under a fuller enlightenment from what each has gathered from the word of God. Church history abounds with illustrations of how great doctrines have been brought before councils for adjustment or settlement. These have been of value in just the measure, and no further, that the authority of God's truth, as revealed in the Scriptures, has been brought to bear upon the question. Eloquent addresses, cogent arguments, animated discussions, have been valueless save when they were but the channel for the mind of God as unfolded in His precious Word. Most abhorrent to the subject mind would it be to decide grave questions by a formal vote, or to let the majority take the place of the Scriptures.

Of universal application is this truth. Matters of doctrine, questions relating to the daily walk, to public testimony, to the order and government of God's house, to the principles of fellowship and their practical application, are all provided for in the word of God, which will be unfolded to us in just the measure in which we are in a lowly, dependent, subject state of soul. We should be distrustful of ourselves, our sole confidence should be in the Lord; but, as has been said, this will lead us to value every help He affords, and chief among these will be our brethren. "In the multitude of counselors there is safety."

Practical illustrations of this. The local assembly is the home of true fellowship. It is the divine safeguard against the dangers to which we are exposed. In the Bible reading and other meetings we study Scripture together, and thus avoid the danger of one-sided views.

We mingle our prayers together, and are thus melted down at the feet of our Lord. Strife is avoided, conflict gives place to brotherly love, and we are drawn together over the very matters which the enemy would use to put us asunder.

A wider circle. While the local assembly is the divine unit of responsibility, the center for the consideration of all questions moral and ecclesiastical, yet its doors are ever open to all help and counsel from brethren at a distance. While matters affecting the local gathering should not be needlessly spread before the saints at large, yet all who have an exercise, and whose help is desired, are ever welcome to share in the deliberations of the local gathering.

Questions affecting all, while coming up for decision in the local assembly, are properly made the subject for mutual conference wherever brethren may be gathered. Thus in the "fellowship meetings" held at various places it is desirable that a part of the time should be given to prayer and brotherly counsel regarding any subject upon which help may be needed. It will be understood that this cannot refer to anything like an appeal from a decision of a local gathering, or to questions of fact about which witnesses should be heard. We will all recognize the need of adhering to Scripture limitations here. But especially in matters of doctrinal difference, or of the understanding of Scripture, brotherly counsel is of the greatest importance.

Special meetings for conference are also indicated. While the normal activities and interests of the saints give character to the ordinary conferences to which allusion has been made, there arises from time to time a necessity for some more definite consideration of questions than would be appropriate to such meetings. Provision for these should be made in the endeavor to keep the unity of the Spirit in the bond of peace. To illustrate:If questions as to a doctrine have arisen, or principles of church order and fellowship need to be examined afresh-such consideration calls for a special conference, to be attended by those who have the care of the saints, or who are exercised, and ample time should be given for a complete examination of the matter at issue. See Acts 15.

A representative meeting. There is such a thing in Scripture as representation. This is often abused, but the apostle speaks of a brother "chosen of the churches" to act as their representative in the matter of ministering to the needy saints (2 Cor. 8:18-24). When the men of Israel came to make David king it is said of one tribe, "The children of Issachar, which were men that had understanding of the times, to know what Israel ought to do…. and all their brethren were at their commandment" (1 Chron. 12:32). That is, a comparatively few represented their brethren. When important matters arise, and a general conference is indicated, there must of necessity be such representation. Let it be borne in mind that such a conference is not for decision, which is the responsibility of the local assembly, but for deliberation and fellowship. There are many assemblies at a distance who would profit by the presence of one or more in their vicinity being at such a conference, and who would willingly have fellowship in meeting the expense of sending one who could report to them the results of the meeting.

May the Lord lead His beloved people in all these matters, giving us increasingly a spirit of prayer, brotherly confidence and true fellowship, to His praise.

Reprinted from Help and Food for May 1912, with the earnest desire that it may cause exercise amongst the people of God as to the proper use of the Lord's Day.

Legality converts the Lord's Day into a Sabbath; lawlessness rejects the day as being the Lord's, and uses it to gratify self. It is not a continuation of the Jewish Sabbath, nor is it a day to indulge in license for the flesh, but one in which we are called to walk in the liberty of the Spirit. Judaizing Christianity attaches to the Lord's Day prohibitions which solely belong to the Mosaic economy, and legal minds are thus held in bondage. Let all such remember that "Sabbath" is another word for rest, and involves cessation from every kind of labor.

Inaugurated at the creation, after six days' labor God rested. But this first Sabbath was disturbed by sin, for God cannot rest where sin is, nor find repose where misery and death reign. After this, twenty-five centuries ran their course, but no mention is made in Scripture of a day of rest. Ingenious theories have been built on the mention of seven days being connected with the ark of Noah, but no formal declaration of God's mind was made until Israel was brought into covenant relationship with God. Then the Sabbath was instituted, and became an integral part of the Jewish system. It is mentioned one hundred and seventy times, and is especially linked with the giving of the law (Exod. 20:8), the setting up of the tabernacle (Exod. 35:2), and as a memorial of deliverance from Egypt (Deut. 5:15).

Strict injunctions are given as to its sanctity, and severe penalties were attached to its desecration. Alas! warnings and penalties were disregarded; the Sabbaths were profaned, their rest violated, until the last links with Israel were snapped when the Lord of the Sabbath lay in the grave on a Sabbath day (Luke 23:52-55). His death ended all relationship with men in the flesh, and at the same time with the Law and the Sabbath as a system adapted to such. The whole Jewish economy came to an end.

Christians belong to a new creation, and are identified with Christ risen from the dead; they are connected with a heavenly sanctuary. The Spirit of God came at Pentecost to form a company of spiritual worshipers. The Sabbath finds no place in the present ways of God with His people. Yet some Christians maintain that the Lord's Day of the new economy is a continuation of the Jewish Sabbath. Is this so?

In vain we search the New Testament for the re-enactment of this ordinance; there is no command to observe the Sabbath in its pages; nor is there any threat for its desecration. The Sabbath and the Lord's Day are totally different; they have many contrasts.

The Sabbath ends the week; the Lord's Day begins it.

Sacred rest marks the one; holy activity, the other.

Legal prohibitions burden the one; spiritual privileges characterize the other.

Death is connected with the one; resurrection, with the other.

During the Sabbath the Saviour lay in death; on the Lord's Day He rose. The Holy Ghost also came on a Lord's Day, and it is significant that the only time it is mentioned, the Spirit is connected with the Lord's Day (Rev. 1:10).

We learn from what was done by the early disciples that it is a day to be devoted wholly to spiritual worship and work. On this day the disciples assembled to break bread, and laid their contributions aside; on it Paul preached, and John saw the apocalyptic visions. As to labor, our great Exemplar is the Lord:how unceasingly He toiled on that first Lord's Day. Think of His gracious service to Mary. Ere day dawned she was found at the sepulcher:there she stands, sorrowful and disconsolate, the somber night outside faintly picturing the dark forebodings inside, when suddenly the eastern sun arose and dispelled the darkness; and as suddenly the light of a resurrection day dawned on her astonished vision, for before her eyes was Jesus risen! How He comforted and consoled her, and entrusted her to convey the most marvelous message human ears had ever heard, "I ascend unto my Father and your Father."

Next we find Him going to meet others, less disconsolate perhaps, but truly attached to Him; and they also bear a message to "His own." Then the wandering sheep! And, again, on the rugged Emmaus road, reproving, comforting and instructing these disappointed disciples, until, made known in the familiar act of blessing, their restoration is complete, and they retrace their steps. Although eight miles away, they testify to their recovery by their return to the assembled disciples when Jesus appears (closed doors are no barrier to Him). There He establishes and strengthens, fits and qualifies them to be His witnesses and messengers. From early morn until the shades of night our risen Lord-on the first Lord's Day-is found in a constant round of unceasing service. Our Master's gracious activities are our warrant for working and not resting on that day.

Were it the Sabbath, no journey could be taken beyond a prescribed distance; no fire lighted; no food cooked; not a stick gathered. There must be absolute cessation from every kind of labor. One company alone were excepted. Aaron's sons offered the lamb; changed the showbread; trimmed the lamps; and placed the wood on the altar of burnt-offering, the fire of which was never to go out. Spiritual worship and priestly activities occupied the hours of the day.

Just so, all the service now should be as connected with the sanctuary-a priestly privilege, not a legal enactment. Christian labor should be the holy, happy outcome of hearts in the enjoyment of God's love-a spontaneous act. Having gathered to show forth the death of our Lord, setting Him ever first and foremost, in the enjoyment flowing from His holy presence, our glad hearts go forth into the world out of which He has been cast, to make known the love and grace which have reached us. So long as sinners need saving, backsliders restoring, and saints comforting, we may travel any distance, toil unceasingly, labor unremittingly, work continuously. Not of compulsion, but of a ready mind; not because it is a matter of bondage, but as a happy privilege, in the liberty, energy and power of the Holy Spirit.

No right-minded Christian will think lightly of its privileges or evade its responsibilities. Those who spend its hours in selfish ease, social gatherings, or what are termed "innocent pleasures," deny the claims of their Lord and grieve the Holy Spirit. If freed from the ordinary avocations of everyday life, it is that every moment of the day may be used in a special and peculiar way as an opportunity to serve in some way or other. We are to yield ourselves unreservedly to our Lord and Master, and respond to the supremacy of His claims.

We may travel a hundred miles to please our Master, we must not travel a hundred yards to please ourselves. Let us test our motives; they are the true tests-not merely our acts. Self last, Christ first, will keep our actions right. We trust a close study of the difference between the Sabbath and the Lord's Day will enable every Christian to see the Sabbath has to do with a rest day, while the Lord's Day derives all its importance from a Person who claims us for worship and service. It is not only John, but equally the privilege of each and all of us, to be in the Spirit on the Lord's Day. If we are, we shall be preserved from legal bondage on the one hand and self-gratification on the other. H. N.

"What wilt thou?" Bartimaeus had no question what he desired the Lord to do for him-"Rabboni, that I may see" (Mk. 10:51, R. V.). There are needs of that kind, where some great pressing weight rests upon us, and which we can state in almost as few words as did this blind man. Sometimes it may be a bodily infirmity, as in this case, or something in the family which is equally pressing. Or perhaps there are spiritual needs which are equally clear, and which can be definitely stated. Our faith needs strengthening, our love deepening. We need some special guidance, help in some special time of need, and this elicits a clear response to the question, "What wilt thou?" And how often has He answered with equal definiteness.

But sometimes we may find it difficult to express in words all that presses upon us. Perhaps there has been a searching into the depths of our hearts, and the lack of love or faith, of devotion or service, reaches down into depths where all that is of self spreads in a helpless maze before us, and we could scarcely begin to formulate the definite need. Perhaps the nearest we could come to it would be-"Thyself, not I." He who searches the hearts knows the mind of the Spirit, and can interpret the groanings which cannot be uttered by us. Is not all prayer largely summed up in the words-"Thy will be done?" After all we know not what is exactly best, except it is, "Not my will, but thine." We leave the choice with Him.

Can there be any question that His choice will be the best? Let us dwell a little upon His infinitely perfect qualities. It is He that hath made us, and not we ourselves. The whole vast plan of creation lies in His mind and purpose. And who loved the world? Not we, even enough to ask Him to send His only begotten Son for our redemption. And so with that wondrous cross, and its fruitage of divine love. The Spirit's ministry is His devising, and so with every present or eternal blessing. "Of Him and through Him and to Him are all things" (Rom. 11:36).

"What wilt thou?" And so we return to our question, and reverently ask our blessed Lord to have His way, to do His will in us and for us. As the apostle expresses it in his prayer (Eph. 3)-"That Christ may dwell in your hearts by faith." Will our every need be supplied?-"According to his riches in glory by Christ Jesus." And He who gives the blessing can give the joy that goes with it.

"We praise Thee, and would praise Thee more,
To Thee our all we owe;
The precious Saviour and the power
That makes Him precious too."

Toiling in Rowing. Work on a stormy sea through the dark hours of the night is not cheerful occupation, but sometimes it is necessary. In the case referred to (Mk. 6:45) the Lord "compelled," or constrained-literally, "made necessary"-His disciples to embark. If He sent them, would He fail to care for them? So they had the assurance in advance that all would be well. But it is only too easy to lose sight of the One who has sent us, when surrounded by the difficulties of the way.

And where was He? Not indifferent to their difficulties, we surely know, nor beyond stretching forth His arm to succor. He was alone on the mountains, enjoying one of those seasons with His Father, in fellowship with whom He constantly lived. Nor can we think of this absorption in prayer as excluding them. "His own" were dear to Him, and doubtless formed part of the subject of His prayer. While the waves were lashing the water into fury, and when the efforts at rowing doubtless seemed very feeble, He was interceding, and ere long, after a number of "watches" were spent, He comes! He would have gone on, save for their distress and need. "It is I," is the answer of good cheer; "Be not afraid," and their difficulties are over.

He has not changed. We too may know the buffeting of contrary winds and the futility of our "rowing." But "It is I" is the all-sufficient answer to all our fears and difficulties. He, the Man of prayer, the lowly Servant here, is also the omnipotent "I am." His presence is enough. Whether the wind ceases or not is a minor matter compared with His presence in grace with us. May our hearts rest in those words, and be kept from the fears of unbelief-till He "maketh the storm a calm."

And what is our rowing? May we not say that it would include all efforts of our own?-our labor to keep things going, our workings of mind and heart and hand, even our prayers. These are not evil, far from it. But how feeble they are in the face of difficulties! And yet they are not disregarded by our Lord. "I know thy works, and thy labor and thy patience… and hast borne, and hast patience, and for my name's sake hast labored and hast not fainted" (Rev. 2:2,3). May the sweetness of "first love" be not lacking, for in that case all the toil would be but being "cumbered," and serve as a hindrance to real labor. There is however a toil which is not that, but the effort to meet the difficulties of the path. And the relief of His presence, of His word of cheer-"It is I!" May our hearts rest in this in all toil through which we may be called to pass.

"Under the shadow of the Almighty." The 91st psalm sets before us the Second Man, in contrast with the failed first man whose dirge is sung in the 90th. Moses, the author of that dirge, was, we may say, the best example of human excellence-fruit no doubt of divine grace-but who himself was, in the government of God, subject to the sentence of death which had been pronounced upon all men. In his own generally blameless life he exhibited the fruit of the fallen nature which ends in death. But when we come to the next psalm, we find another Man, a complete Man, and yet One in whom no taint of sin or self-will lurked. Though all power was His, He was here in all the lowliness of a dependent subject One who came to do the will of Him that sent Him.

The typical Man of Faith. Satan quoted a part of this psalm to induce Him to take Himself out of the hands of God's care and from obedience to Him. He would neither doubt that care, by using His own power, nor would He presume upon it by needlessly exposing Himself to danger. At last the enemy of God and man met One unmoved by all his subtle wiles. He had become flesh, taken a servant's form, and no attraction from the path of lowly obedience appealed to Him. He could ever say, "The Lord is the portion of mine inheritance and of my cup" (Ps. 16:5), and whatever the path, and the suffering in it, He found all His resources in God His Father-"I live because of the Father" (John 6:57).

He abode in the secret place of the Most High. No wonder the heavens were opened and the voice of God proclaimed His delight in His beloved Son. "He that sent Me is with Me:the Father hath not left Me alone, for I do always those things that please Him" (John 8:39). Thus He abode under the shadow of the Almighty. When His message of mercy was rejected by the unrepentant cities where most of His mighty works had been wrought(Matt. 11:20), He retired into the ; secret place He knew so well-"I thank Thee, O Father I …. because Thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight" (vers. 25, 26). And, may we not say, into that sanctuary He invites the weary and heavy laden to come through Himself-"Come unto Me."

He yearned to share His joys with others. "God is love," and He who declared Him revealed that love in all its perfectness. For this to be righteously effected called for even more than the perfect life of faith He ever lived. The awful voice of the tempest of judgment against sin was heard, and He whose dwelling-place was the presence of God was left alone outside, forsaken, smitten by what none but Himself could ever bear, and still turn in confiding love to Him who had done what only divine love and righteousness could do-provide the Perfect Sacrifice in the person of His only begotten Son.

"Thine open bosom was my ward, It bore the storm for me."

And thus when "It is finished" was uttered, that obedient, dependent spirit was breathed out to the Father- and the veil was rent in twain from the top to the bottom. And faith follows Him into the presence of infinite holiness and love, "under the shadow of the Almighty." "Having… boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us, through the veil, that is to say, his flesh; and having a High Priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."

In the sanctuary, apart from the mercy seat and the ark, were seen but two objects-the blood and the cloud of incense-the witness of the finished and accepted work of Christ, and the all-pervading fragrance of His perfect person.

"Naught but Christ His eye can see!
Christ into His joy hath entered,
And in Christ He welcomes me:
Would I know how dear to God?
Priceless as Christ's precious blood."

Here then is the "shadow of Shaddai," the shadow of the Almighty. As almighty, He could justly deal with us for our countless sins, and who could stand before Him? But the Almighty has found, nay, has provided the covering which glorifies Him in affording eternal shelter to the soul that draws near by the blood of Jesus. "If God be for us, who can be against us?" He is "just and the Justifier of him that believeth in Jesus." He is now our protection, according to all that might suggested by His name. Satan, "the restless foe," is ever accusing and recounting sins like a flood-but the blood of Christ hath answered, and there omnipotence eternally reposes. Satan, the world, the flesh, have Him to reckon with- all the infinite sufficiency of God, known now also as Father, "My Father and your Father."

What more can we ask? Our blessed Lord said, "Peace I leave with you"-He made it by the blood of His cross-"My peace I give unto you"-"the shadow of the Almighty." Let us apply it, or rather let the Holy Spirit apply it, to every department and circumstance of our life. Under His shadow we hide from self. He has most blessedly provided the substitute – "Not I, but Christ."

"How sweet away from self to flee, And shelter in our Saviour."

The accusations of Satan we have already spoken of; his wiles are equally futile. The attractions of the world and the fear of man-yea, all things-are powerless here where the Almighty has covered us with His feathers and the wings of His protection. May we know the tonic and delivering power of this blessed shadow till our Lord shall have us forever with Himself, where He is all. S. R.

(Ps.25:5.)

Speak to me, Saviour, Master, Lord,
In gracious words and clear,
In tender accents or in grave,
But make Thy servant hear.

'Tis not in man, O Lord, to guide,
Or to direct his way;
I need Thy wisdom and Thy light,
Instructing day by day.

The path is difficult and dark,
If Thou be not with me;
Give me Thy presence-darkness then
And difficulties flee.

Thy will is right, whate'er it be,
Wherever it may lead;
Teach me to tread the way that's best,
By mountain or by mead.

'Tis not for long; the toilsome way
Trends towards the eternal rest,
The home of love and light and song,
The mansions of the blest.

Keep Thou my hand in Thine until
The Father's house I see,
Till like Thee, with Thee, there I dwell
For all eternity. Inglis Fleming.

Inglis Fleming

(Continued from p.380.)

One of Paul's most solemn utterances was that made in his address to the elders of the church at Ephesus in Acts 20. Note especially vers. 29, 30:"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them."

Thus the Church was attacked from without and within. We have glanced at the persecutors, let us look at the troubles from within, those arising either from the errors and failures of believers in Christ, or from the evil works of those who were received into the Church (outwardly) without being saved. Only believers make up the real Church of God on earth. Unbelievers and those who only have a belief of the head and not of the heart may have their names on the church rolls, but have never entered the real Church of God. That is entered only by faith in Christ, as the only Saviour from sin. Whenever and wherever the early Church had rest from persecution, as it did sometimes for years, it showed such power and attractiveness that many sought to enter, and did enter, who were unbelievers, whose hearts were in the world, who had no sense of sin, knew nothing of forgiveness except in name. Scripture was much used in the early Church, but there arose very early a strange misunderstanding of John 3:5:"Born of water" was applied solely to water baptism, and there speedily grew up the doctrine that those were born again who were baptized. Then the step was easy to have faith in the water of baptism instead of in the blood of Christ, and thus true salvation and the power of Christ to save from sin were lost sight of. Then followed the strange teaching that if little children were baptized they grew up Christians, while those who were not baptized were lost. The power of salvation was transferred from the blood of Christ to the water of baptism, and that was imagined to have power to save the soul.

The inevitable result was that hordes of unsaved unbelievers crowded into the so-called Church and swamped it. From a divine institution it became a religion of the world. Christians are saved by hearing the gospel and believing on Christ. They are born again by the Word and the Spirit. But this was completely set aside as the years went on. It was not a sudden change, but gradually transformed the Church. Preaching ceased and instruction in doctrine took its place. The children of those in the Church were first baptized, and then, as they grew older, they were instructed and taken into the organization. The priesthood of believers was lost sight of, and as the mass of the unsaved grew, a special class also grew up to be a supposed link between the laity and God. Thus the old priesthood was brought back, and instead of the Church being the Body of Christ it became a company of unsaved people having a form of godliness but denying the power thereof.

It was easy for Arius to propagate his antichristian teachings among such a people, for they knew nothing of Christ by saving faith in Him as a Saviour. They had learned certain doctrines, but were not grounded in any heart-received truth, and it was only through the raising up of Athanasius by the mercy of God, that the whole Church was saved from giving up its foundation truth. Arianism was in many ways like the Modernism of the present day. When a mass of unbelieving people are received into the organization they are ready to run after and embrace any error that strikes at the foundation of the gospel. The outbreak of Arianism showed the true state of the system in that day, as the outbreak of [Modernism shows the true state of the system to-day. We cannot know how many true believers there were at any stage of the history. God will always have a remnant of believers in His name. Often now, real believers are found in the most unlikely places. We must not think that there was no faith because outwardly that which called itself the Church was so different from the Church of God in the New Testament. Arianism, however, inflicted a terrible wound upon the organization, and paved the way for more departure from the truth. The Church of the fourth century filled Asia Minor, thence swept through Palestine, Egypt, and across North Africa. Yet such was its state that an adversary was permitted to ravage these lands and destroy all that called itself the Church. Donatists had fought Catholics, Eastern churches had fought Western, and Arians had fought them all, until North Africa had become a vast slaughter ground. The barbarians from the North had slain multitudes in all parts of the Empire, but the Mohammedan power it was that exterminated the Christianity of the day, until it was stopped at the battle of Tours.

In the history of the early Church we see how God works through the preaching of the gospel, offering His great salvation to all. So long as the Church kept this up, presenting the grace of God, and a divine, but crucified, Saviour as the object of faith, so long were multitudes saved, God's grace enjoyed, and His name glorified. But when water baptism was put in the place of preaching the gospel and faith in Christ, then the bars were let down to the world, and it rushed in and corrupted the Church. It was the perversion of two great foundation truths of the New Testament that ruined the early Church:the putting of water baptism in place of the work of Christ by the Word of God through faith, and the making the Lord's supper the means of sustaining the Christian life, teaching that the bread was truly the real body of Christ. In this way those who had never repented or realized that they were sinners, came into the Church through the door of baptism, and then were taught that the eating of the supper of the Lord sustained the life they had never received. It was ritualism put in place of faith and the work of God in the soul. Things that the flesh can do were put in the place of that which only the power of God can accomplish. Then the bringing in a human priesthood between the soul and God changed the Church from Christianity to a ritualistic organization. This is why a ritualistic Church is so different from the New Testament Church, and why it fears the New Testament's power to enlighten the heart. J. W. Newton

(To be continued, D. V.)

The Epistles to Timothy, especially the first, have to do largely with the order and government of the House of God. In chapter 3 we have the special responsibilities of oversight and service, as seen in the work of those gifted and fitted for it. And what responsibilities they are! To have entrusted to the hands of man the care of the lambs and sheep of Christ! So in faithfulness the Great Shepherd has given these inspired directions through one who had in a special way "obtained mercy of the Lord to be faithful" (1 Cor. 7:25). Well may any and all who are seeking to fulfil their ministry cry, "Who is sufficient for these things?"-and let grace be given to reply in lowly faith, "Our sufficiency is of God" (2 Cor. 2:16; 3:5).

"If any man desire oversight"-not "the office of a bishop." The word for "desire" is to "aspire," to reach out after. This does not mean that it is a matter of ambition. The instincts of the new life, of love to the Lord and to saints, stir the heart of the believer. "Lovest thou Me?" was the word to a restored sheep, "Feed My lambs;" "shepherd My sheep;" "feed My sheep." Where the effectual, restoring grace of the Lord has been experienced, the heart will crave to serve others.

But it is not an "office." Dignities and honors from men are not the accompaniments of service to One who was "despised and rejected." The beloved apostle had scant recognition of any "office"-a thing to which he did not aspire. He became the servant of all – "your servants for Jesus' sake."

"If any one is reaching out after the care of saints, he desireth a good work." And here Paul is the model in devotedness and service – "in labors more abundant." And for this toil there were qualifications, moral and spiritual, which gave both the incentive to labor and removed any occasion for a reproach to be brought by the enemy. These qualifications included local fitness, and therefore the home condition is also specified. Similarly, in the service which has to do largely with the temporal affairs, godliness of life and piety in the home are indispensable.

No one can read these qualifications without, if they are in the Lord's presence in communion, being exercised, and, may we not add, humbled, at the feeble measure in which these have been manifested. Surely there will be no room for pride-there never really is-but abundant cause for prayer. May it be so.

But let us look for a little at the close of the chapter. Paul writes that Timothy, and others, might know how to behave in the House of God. At the close of the chapter Another, also in connection with the house of God, is set before us. "Great is the mystery of godliness:God was manifest in the flesh." Here is the Lord and Master of the house, who has displayed in the glory of humility and meekness all the moral perfections of God. "God manifest, God seen and heard," has been here in flesh. Taking the form of a servant, the blessed Lord sought not the dignities of place or power, but could ever say, in perfect truth, "I am among you as He that serveth." With all right to command the willing homage of the countless hosts of heaven, He came "not to be ministered unto but to minister, and to give His life a ransom for many."

Here is the perfect model; more, the blessed Giver of grace abundant, with whom the heart and mind are to be engaged:
"Jesus, Thou art enough,
The mind and heart to fill."

To be by the Holy Spirit engaged with the blessed Lord, to hold Him up, to seek to maintain His glory- this is the secret of power for all fulfilment of responsibilities of oversight and ministry.

The eye of faith is directed to His entrance upon His life here, to the presence and power of the Spirit, to the adoring gaze of angels from His birth on to His temptation and the agony of the garden, the empty tomb-and now as they surround the throne on high. He has been preached beyond the limits of Israel, to every kindred, and countless trophies of His saving grace are soon to share the glory into which He has entered.

Here, we repeat, is the source of power and grace for His servants to whom He has entrusted the care of those whom He has purchased with His own blood.

Here is the pattern and power of all truth and of all piety. Are the truths of revelation to be safeguarded from the countless forms of error introduced by the father of lies? Where will the display of truth be fully seen save in the blessed Son of God, our Lord Jesus Christ? Is any subtle error suggested as to His absolute Godhead, His birth of the Virgin and complete and spotless humanity, His atoning sacrifice, His triumphant resurrection, His coming and eternal glories with His ransomed Church, and the overthrow of all His enemies, to be put beneath His feet, and finally confined to their eternal prison? The test of error, the antidote of evil, the power for good, will all be found in Him, in whom all fulness dwells. So too with regard to godliness and an upright walk before the world, as well as for corrective discipline where there has been sin-the power to detect and to gauge the evil and to administer punishment, "for edification and not for destruction"-all come from the blessed Lord.* *In the Tabernacle, the dwelling-place of God, the veil with its cherubim and the various colors, each setting forth some ray of the character of our Lord Jesus, was held up by four pillars, which rested upon silver sockets. This symbolizes that of which we have been speaking- redeemed men, "pillars in the house of God," holding up the glories of the blessed Lord.*

Does one's heart go out to the lambs and sheep of ths flock of God, and yearn to help, to shepherd them? Let him keep close in heart to the risen Son of God, in all the perfections of His character, and he will be equipped for and sustained in this "good work."

"And when the Chief Shepherd shall appear ye shall receive a crown of glory which fadeth not away" (1 Pet. 5:4). S. Ridout