The personal manifestation of God "in flesh" was given as a promise as soon as sin entered, and man had become alienated from his Creator by heeding the voice of the Tempter. God was already known by His works; "for the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and divinity." But God could not be known intimately by means of creation alone. It was in connection with redemption that He had decreed to manifest Himself. In this fact we see that sin, however great the offence it was to Him, and ruinous to man, was nevertheless the dark background upon which God was to be known and glorified throughout the universe.

There are two classes of beings to whom God was to manifest Himself-angels and men. But angels were not to know Him in the same manner in which He was to be revealed to man. Angels were to witness this manifestation, but mankind was to be in the immediate sphere of it. For we read, "God was manifested in flesh;.. .seen of angels." He was seen by angels at His birth, and they announced to the humble shepherds the fulfilment of the promise of old, and rejoiced, without envying man his greater blessedness. He was ministered to by angels at His temptation in the wilderness, and perhaps through His life (Ps. 91:11,12). 'An angel also appeared to Him in Gethsemane, "strengthening Him," as He was about to go forth to be crucified. Angels are present again at His resurrection, announcing the good news to the women that Jesus had risen from the dead. They are commanded to worship Him when "again He bringeth His first begotten into the world" (Ps. 97:7; Heb. 1:6).* *Some take this command to the angels to refer to His coming at His birth, but the context of the psalm and the structure of the passage seem to indicate that it refers to His coming again.*

The statement that He was "seen of angels" shows that they beheld God in this manifestation from a nearer view-point than they had done before. What a marvelous sight to these mighty hosts, that He before whom seraphim veiled themselves should now be manifested to them though veiled in lowly manhood! We are reminded in the Epistle to the Hebrews that, "Verily He took not on [Him the nature of] angels, but He took on [Him] the seed of Abraham." Yet, though He came so close to man as to become one of them, 1:e., "to be made in all things like unto His brethren," the angels, we are told, "desire to stoop for a nearer view" of these things (1 Pet. 1:12).

We are told also that the "prophets inquired and searched diligently," concerning the salvation which has now been brought near to us in the Person and work of the Son. But while these ancient worthies, and the "angels of His power" have shown intense interest in this manifestation, those for whose sakes especially it was given, "neglected," or "made light of so great salvation." Though the warning as to this is found in that Epistle which was sent to the Hebrews, we are not to think that we are beyond the need of such an exhortation. Christendom occupies a place almost identical, morally speaking, with that in which they were found who are addressed in that wonderful portion of the Word.

At the time of His manifestation in the "form of a bond-servant" He was rejected by the people of His choice. The "wise and prudent" had hidden from them that which was revealed to "babes," and the Lord lifted His voice in an exclamation of praise to His Father that it was so; adding, "Even so, Father, for so it seemed good in Thy sight."

"At that time" the world had an opportunity such as it could never have again, even the time of His humiliation and suffering, but it did not profit by it. Rather, those who were "His own" were foremost in their refusal of Him, and it was left to those who were counted nothing in the estimate of man's wisdom, to confess and to worship Him. While the Jews were clamoring for a sign, and the Greeks were "seeking after wisdom," God was manifesting Himself to those who had faith, who saw in Jesus the Anointed One.

Among these we may look at the man of the ninth of John-he who had been blind, but whose eyes Jesus had opened. This one had been "born blind," and had "sat and begged." But Jesus, passing by from where He had declared Himself the "Light of the world," was now to give a witness of this to all who would receive it. "As He passed by, He saw a man who had been blind from His birth," and this sight arrests the interest of His disciples. They ask Him, "Master, who did sin, this man or his parents, that he was born blind?"

If this question seems stupid, it should be remembered that among the Rabbis of that day a doctrine was held and taught that a man might be punished for sins he had committed before he was born. But the Lord does not refer to this, but replies to the disciples' question, "Neither hath this man sinned, nor his parents, but that the works of God might be manifest in him. I must work the works of Him that sent Me while it is day. The night comes when no one is able to work. As long as I am in the world, I am the light of the world." Here again the Lord declares Himself the "Light of the World." He is now about to give an open and practical illustration of this truth. "When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said unto him:Go, wash in the pool of Siloam (which is by interpretation, Sent). He went his way therefore, and washed, and came seeing."

Later, when the man had been questioned by the Pharisees, he said, "Since the world began hath it not been heard that anyone opened the eyes of one that was born blind." Here then was not only a miracle, evident to the senses; but such an one as had never before been wrought! God had worked here, if anywhere. It was as much the work of God to open this man's eyes to the light, as it was to create the light itself. He who had done it had already declared Himself to be the light of the world. What the sun is to the natural sphere, this the Lord Jesus was to the spiritual world, and here He brings the power of God dwelling in Him to work both in the natural and the spiritual spheres. He who had his blindness turned to light, was also having the eyes of his heart enlightened, and he saw what he never had seen before, that the One who had found him in his need and distress, and had delivered him, was the Son of God.

But before he reached this knowledge of Jesus, he was persecuted by those who rejected Jesus. He had spoken of Him as a prophet, and as "of God," but even this confession of Jesus galled and irritated the Jews. They ridiculed the man who for the truth's sake fell under their condemnation. "The Jews had agreed already, that if anyone confessed that [Jesus] was the Christ, he should be put out of the synagogue."

It was not that the Jewish leaders did not know the true origin of the One who was in their midst, doing the works of the Messiah, and teaching with an authority such as the scribes knew nothing of. They had, at first, confessed Him as of God; that is, if we are to take Nicodemus' confession as covering the view in which the Rabbis then saw Him. "We know," he had said, that "Thou art come a teacher from God:for no- one is able to do these signs which Thou art doing, unless indeed God is with him." Here one of the foremost of their number speaks, not only for himself but for his company. This is confirmed by what the Lord says later, when speaking of John the Baptist:"Ye sent unto John, and he bore witness to the truth… He was a burning and a shining lamp, and ye were willing for a season to rejoice in his light." Later still, we read:"Nevertheless among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue:for they loved the praise of men more than the praise of God." Jesus was now looked upon by the majority of the leaders as an heretical teacher, and an apostate. But this was by no means the universal opinion of Him, even among the Rabbis. Here it was intellectual opinion, and not conviction of conscience wrought by the Spirit of God, and so even these were carried along by the tide of unbelief which bore the nation downward to destruction.

The position in which the confession of the blind beggar placed those who rejected Jesus was one in which they felt keenly their exposure. Here was not one of the chief rulers (who thought more of their prestige than of the truth), but a poor ignorant man, who up to that day had not even the advantage of looking out of that darkness in which he had been born, who now had received not only the sight of his eyes, but also through this means, the "light of life." And he dares to tell the truth, as far as he knows it, of the One who had come into his dark life and brought joy and gladness. Was He indeed the "God of Israel," who had opened his eyes? Not as yet did he know Him thus, but he did know and confessed, "If this man were not of God, He could do nothing." The boldness and courage of faith is here beautifully witnessed, but it angers the Pharisees, who in their blind folly reply:"Thou wast altogether born in sins:and dost thou teach us?" Who told them that he was altogether born in sins? They were the self-made victims of their false theology, which regarded the misfortune of the man before them as evidence of the judgment of God upon him for sins committed-when? In a former life? How differently Jesus regarded his being "born" in that sad state! It was that the works of God might be made manifest in him, not only in the miracle of sight given, but yet more in the illumination which was to come into his soul, lighting it up with the "knowledge of the glory of God in the face of Jesus Christ."

The Lord Jesus had come into the world, as He confessed before Pilate, "to bear witness to the truth," and He added:"Everyone who is of the truth heareth My voice." Pilate asked in contempt, "What is truth?" He had not seen it in those leaders with whom he had to do in the Jewish nation, and he knew that he was a stranger to it himself. But in Jesus, Pilate was brought face to face with the light, though like the Jews, who were more guilty, he too rejected it.

But the blind man represents a class who would suffer rather than deny Him. He does not attempt to settle any vexed theological problems. Let the Rabbis engage in this, if they will. His work was the much more simple one of telling what he knew; no less and no more. But the time came when because he did confess the truth, he received a greater revelation. He was "cast out," or excommunicated, from the synagogue. A greater punishment could hardly have been meted out to a Jew, short of death itself. Deprived of all religious privileges, esteemed by his fellows, in this position, a moral leper, Jesus finds him, and says to him:"Dost thou believe on the Son of God?" The man shows his spirituality by his reply. He does not say, "What is it to believe such a doctrine?" but, "Who is He, Lord, that I might believe on Him?" Has He been manifested? Let me but know where I might find Him, in order that I might believe on Him. "Jesus answered him:Thou hast both seen Him, and it is He that talketh with thee."
It is well said that Christianity is not merely a system of doctrine, but centers in a living Person, even the Son of God. Many a man has fought for a creed, true or false. But it is another thing to suffer for Christ's sake, and without knowing it, the blind man had done so. He felt keenly his outside position, marked by the populace and by the leaders as unfit for their association. It was for no other reason than because he acknowledged that the Man who had healed him must be of God, must be a prophet. But what a recompense he has for all he suffered in that same Man finding him again, as He had found him first in his misery and beggary, and revealing Himself now not merely as a prophet, but as the Son of God, the very God of Israel.

In the Lord's question we find a fitness which at first might escape us. Had this man been a Gentile, 1:e., one not taught in the things which every Jew knew, Jesus would hardly have asked this. But ignorant of much which others of his nation knew, who had been blessed with greater privileges, he knew that the expectancy of the nation was the coming into their midst of the Messiah, and that His coming would be a revelation of God such as had not before been given. To the Jew the Messiah was the Son of God; at least, so the Scriptures had prepared them to expect. Comp. Ps. 2, etc. If we except Elijah and Elisha, not since Moses' day had such works of power been manifested as were found in Jesus, who in every way was accredited as the Coming One. The leaders knew all this, but because it meant the overthrow of their system, built up by oppression and avarice, and the love of power over their fellows, they would rather destroy Jesus than accept Him. Thus Jesus' words proved themselves true in their case that "Light is come into the world, and men loved darkness rather than light, because their deeds were evil."

What is the lesson for us in all this? Not to be content with a mere system of doctrine, which might be an expression of orthodoxy, or which might degenerate into error. We need to have a living, personal acquaintance with Him who says:"I am the Way, the Truth, and the Life. No one comes unto the Father, but by Me." May the Lord in His great mercy to us, in these dark days of the Church's history, give us a greater love for the truth as livingly expressed in Him, and in His people, not forgetting that "everyone who is of the truth hears His voice." Or, to put it the other way, Every one who has heard His voice is of the truth, even though he followeth not with us. May we learn to have more patience with those who may not see all things as we see them, remembering that like the blind man, they may not nave reached the height of the revelation God has given in His Son, but who, like that man, may love the truth none the less.* *It is not meant by this, that we have not the full revelation of God in His Son given to us in the Scriptures. But we should distinguish between the revelation given in the Person of Christ and the realization of this in the soul of anyone who is marked as "doing the truth (by) his coming to the light." History supplies us with many examples of men who did not "see all things clearly," at first. But the "path of the just is as the light of the dawn, which shines more and more to the perfect day."* Wm. Huss

The year draws to its close. December comes like another milestone in the journey. We have covered, as it were, one more lap in our race of faith toward the goal where our Captain and Leader waits.

But as we pass this mark, let us return over the course of the year in the swift chariot of memory, asking the Lord Himself to sit with us and mark our steps, as the past moves in review before the eyes of our hearts.

Let us ask Him to speak to us about our ways, to mark our failures, to sharpen our spiritual discernment, to let the light-beam of His eyes that are like a flame of fire illuminate and set in relief before our vision, thus cleared of the clouds that too often darken our apprehension, the sayings, the doings, yea, the very motives of our conduct, that we may see all according to His holy judgment. And this not only as to the many things in which we have offended, but as to those that have seemed good to us, yet in which we may have failed to detect some taint of fleshly corruption.

Humble our hearts it surely will, smite perhaps some hidden pride that lurks in one of their dark corners, from which selfishness has shut out the light in the past, because something of expediency or seeming present advantage was played up by forces of darkness which we were not spiritually strong enough to resist.

Such a brief journey of retrospection will not be traveled far with Him before we will be constrained to fall at His blessed feet in tearful confession of our failure in even the things we thought our best. Better far to face the prospect of another year, or, rather, the any moment call to His presence, saying, as chastened, humbled, and contrite:

Blessed Lord, be it only a day that still lies ahead in the race I run, lead me to pass its hours in that closeness of spiritual contact with Thee that I may know better how to control the energies of my spirit, the motions of my soul, the members of my body, for Thy glory. J. Bloore

The trials of these pilgrim days
Are worth their weight in gold
To us, if duly exercised.
Their wealth and bliss untold
Await us in eternity,
With Him whose face we long to see.
Lord, bid us fret not when they come,
Each trial brings us nearer home.

H. McD

If not, how may they become real?

Our steamer was expected to reach a certain small coast town on a West India island about daybreak, for the disembarking of passengers, and we knew that we ought then to see one of the most beautiful sights that nature could present. A high range of mountains, shading away from bright green at the foot into a deep purple at the summit, reared their heads against the glorious blue of a tropical sky, while waving at the base of them were the feathered palms as of some fabled land, and all the picturesque surroundings of a lovely bay. We were up betimes waiting for the morning to break over the eastern waters; but when at last it did appear, we saw not the landscape that we had expected, for a heavy bank of cloud hid those mountains with their gorgeous colorings from our view. Those who had not seen them could scarce believe that they were there, and if they had not been indelibly photographed on our minds, we too should have questioned their reality, so that even to us, being thus obscured, they were but a memory.

It is often thus with the things of God; the clouds from the world arise to obscure the bright prospect, or the foul miasma of the flesh wraps the soul in its embrace, then the sense of the reality of these things passes away, and the sweet serenity and calm of the uplands give place to the restless fever of a soul out of communion with God.

Things nearer at hand remain in view-perhaps the fellowship of Christians, or some service undertaken in the brighter days-but the joy, the charm, the reality are gone, everything sterns out of focus, for Christ is not seen as the great central Object throwing everything else into its right relation. Then the question arises as to the reality of these things, for no things are so unreal as divine things to the soul out of communion and under the cloud of what is temporal. It may be the memory remains to increase the unhappiness, but Christ is not a present living reality.

In such circumstances as these, what is to be done? There is but one way, one hope, and that is to seek the presence of God. We may go to Him assured that He is more desirous that we should live in the power of divine things than we can be; moreover, He who brought us into them at the beginning is the only One who can restore the joy of them to us when that joy is lost.

If we fear Him and trust Him we shall go to Him; and the fear of the Lord is the first necessity of our lives; every mystery is made plain to those who fear the Lord, for the secret of the Lord is with such. It is in His presence, away from the deadening influence of things temporal, that we hear His voice, and we must pray the Psalmist's prayer, "Be not silent to me, lest if Thou be silent to me, I become like them that go down into the pit" (Ps. 28:1). If God's voice is not heard, and we are not in exercise, we are like the unquickened multitudes that know not God.

THE WORLD

In the presence of the Lord we get a right estimate of the world, and our souls respond to His judgment about it, as given us in the Scriptures. The Word of God is most insistent and emphatic as to the world. Jesus said of it, "It hated Me" (John IS:18). He also said of His own, "I have chosen you out of the world, therefore the world hateth you" (John 17:16). Paul, by the Holy Ghost, said, "The princes of this world… crucified the Lord of glory" (1 Cor. 2:8). John said, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in Him" (1 John 2:IS). James said, "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" (James 4:4). It is evident then that we cannot find our delight in worldly pursuits and in the things of Christ at the same time. We cannot hug the world and know the reality of divine things:there is no co-mingling between them, and on our part there must be, there can be, no compromise. To adopt such an attitude will be to be thought eccentric, and indeed, if our souls find their center in Christ, we shall be eccentric to the world, for it hated Him; but we shall be concentric to the circle of the Father's love, for the Father finds all His delight in His Son.

The world is but a vapor that shall pass away with all the lust of it, even as the clouds that hid the mountains disappeared before the advancing day. When this comes to pass in actuality, then shall Christ stand out in His inherent and eternal beauty before the admiring eyes of a universe. But in the presence of God our faith judges the world even to-day, and this clears the vision so that those things which are invisible to carnal eyes come into full view, and are the greatest realities of life.

THE FLESH

No Christian loves "the flesh," and there are times when a soul's hatred of it is most intense, and the agony of being overcome by it almost more than can be borne; and yet victory comes not. The reason for this is often that underneath all the desire after Christ, there is the reserve of some part of the life, or some time in the day, for self and the gratification of the flesh. Augustine in his Confessions tells us that he used to pray, "O God, make me pure, but not just now;" and many another heart has had that secret thought and desire even if the prayer has not risen to the lip.

There are three things the remembrance of which will help us:

1.The flesh is the great rival to the Spirit whose delight is to occupy us with Christ.

2.It will always mar our enjoyment of Christ's things.

3.All the time spent in it is lost time.

But neither the world nor the flesh will be truly judged by our occupation with them, nor even by a close investigation of their godlessness, nor shall we turn from either because we have suffered loss at their hands.

It is when there is borne upon our souls by the power of the Holy Ghost what the Cross of Christ means, that we shall be able to say, "The world is crucified to me, and I unto the world" (Gal. 6:14), and that we "have no confidence in the flesh" (Phil. 3:3).

For this we must go to God. In His presence our thoughts will give place to His, and grace, power, and mercy will be given for a walk of separation from evil things, and the joy of the knowledge of Christ as the risen and exalted One who loved us and died for us, will be a great and present reality.
J. T. Mawson

Awake, O winds, and on my garden blow!
Waft, waft the fragrance whence the lilies grow,
Thou south wind, gentle, balmy, mild; And thou,
O north wind, raw, and cold, and wild.

I need you both, my purpose to fulfil,
To make each tender plant more strong, until
Mature, arrayed in blooming splendor's glow,
With joy I reap what in much toil I sow.

See the Refiner watch the silver ore!
See there beneath the crucible the fires roar!
See how His skillful hand the dross removes,
And how each time the metal's quality improves.

And so the process is repeated seven times
Till the Refiner's image on the silver shines;
Then watch the joy reflected in His beaming face
When He His likeness in the crucible can trace.

The bird that migrates to a distant shore
Awaits an adverse wind to help it soar,
To reach the elevation for its flight
Above the clouds, far, far from human sight.

So things that seem to hinder and oppose,
A loving Saviour-God in wisdom chose
To help me soar on eagle's wings to Him,
Where in His presence earthly scenes grow dim.

There will I worship and renew my strength,
Sit at His feet to hear His Word at length,
Explaining mysteries that have perplexed me long,
Till all my burning heart and soul bursts into song.

E. H. Hageman

(Continued from p. 4 1 )

"In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace."

There are four Greek words in the New Testament referring to redemption, and these divide into pairs, one pair emphasizing the thought of a "price paid," and the other "loosing" from bondage Thus the imagery is born of commerce. And as the vilest of all vile forms of commerce is the "traffic in human flesh and blood," so the noblest is the redemption of the slave from slavery. As the one is degrading, so the other is ennobling and uplifting.

But the fettering of the body is as nothing to the enslaving of the soul. Physical degradation spells ignominy, but spiritual degradation spells infamy. The "redemption" of our text however, wipes both clean. It knows no barriers. It ultimately sets free the body from the "bondage of corruption" and emancipates the soul from the shackles of sin. "The wideness of God's mercy is like the wideness of the sea." Its healing waters are deep as the need of man; they flow out unto the uttermost of his necessities.

Our text lays the foundation of all the blessings shining out in the chapter, as well as of others displayed elsewhere upon the pages of God's glorious New Testament record. Moreover the trail of a word through Scripture is often like the wake of a ship through phosphorescent seas. It gleams. And if, like the knight of old, we "follow the gleam," marvelous revelations of truth flash out upon us. And this is true of the redemption series of verses. Stronghold and dungeon of the enemy open their gates before the triumphant summons of the "Captain of our Salvation;" the keys of citadels are surrendered and the weary prisoners leap forth. So it was when "He came and preached deliverance to the captives." Follow with us a little in this victorious progress.

Our citation is from Paul's letter to "Titus," a Greek, a Gentile, and vividly suggesting the Roman by his name; the recipient of grander news than ever electrified the "Eternal City" or rang in trumpet tones through its Forum:"OUR GREAT GOD AND SAVIOUR-who gave Himself for us, that He might redeem us from all iniquity and purify unto Himself a people for a possession."

"Great God and Saviour" was a title blasphemously given to the Roman Emperors by adulant fools, and it is apparently appropriated by Paul for the One only worthy, abating not one scintilla of its significance. What are the Imperators of Rome beside God? What are the conquests of Rome to the conquests of Redeeming Love? What are all the peoples of Rome to the people purified for Christ's possession? What all the opponents of Rome to the panoplied hosts of evil from which the redeemed have been delivered? What the duration of that "Eternal City" to that of the possessors of life everlasting? Let the ages make answer.

But iniquity brings many a curse in its train. Eminent among these is the curse of the law. So "Christ hath redeemed us from the curse of the law, being made a curse for us." Someone has likened man's life to a pathway between Mts. Ebal and Gerizim, between curse and blessing, now swerving to this side, now to that, into the sunshine of the one or into the darkness and doom of the other. The threat of the "mount that might be touched," however, that "burned with fire" lurid with the same curse of broken law, looms larger and gleams more fiercely athwart the paths of all the sons of men. "Cursed is everyone that continueth not in all things written in the book of the Law, to do them." Fearful is the curse of a father upon a child, and if the Father be God, what words may tell the horror! And grimly real have been the thunders of Sinai to many, and grimly real condemning conscience.

God, however, could not rest in that. An "Anointed One," a Messiah, the Christ, is consecrated to the work of redemption, to become the curse-bearer.

Yet God's work ceases not even here. He obliterates every memory of sin and curse, so that those that seek refuge in Him are "justified freely by His grace," cleared of every charge "through the redemption that is in Christ Jesus." And still more.

Old influences and connections are dissolved. Christ's precious blood redeems us from "our vain conversation, received by tradition from the fathers." What a tremendous change that was for Paul. How different his ways after the voice from heaven called him from "breathing out threatenings and slaughter" to the in-breathings of Divine inspiration and the pathways of life-bringing service. "He had often read how Jehovah redeemed Israel with a mighty hand and outstretched arm. He had followed their story of salvation from danger and distress -when Jehovah of Hosts raised up saviours. The Psalms had sung their impassioned music to his soul, now plaintive like the cry of a bird with a broken wing, now tender with compassion for the poor and the sad, now charged with a burden of a conscience-stricken heart. The awful, universal need of redemption must have pressed its mystery upon him as a problem without answer. He felt the world's sad heart beating, and caught the still, sad music of humanity sighing through the immortal strains and pilgrim lives of the poets and ancestors of his people." And when the light on the Damascus road had closed his eyes for a time to the things of sense, and the stirring, thrilling voice of the Heavenly Visitant had rung within his ears, and there flowed through all the channels of his being the soothing, healing, life-giving message of Jesus, the Messiah of the World, henceforth was it his to proclaim with quickening power to the uttermost ends of the earth:

" 'Twas great to speak a world from naught,
'Twas greater to redeem."

Henceforth his was

"The mighty ordination of the pierced hands."

The mists and vagaries of "vain tradition" had been dissipated in the clear shining of the Light of the World, the dawning of a morn without a cloud.

And the end of all such pathways, however shadowed with earthly trial and tribulation, is the glory of heaven. "The sound of many harpers harping," and the chanting of hosts of the redeemed "out of every people and kindred and tongue and nation," saying, "THOU art worthy." It is the "Beloved" of Ephesian story, the Lamb of God who taketh away the sin of the world, and we would close with New Testament allusions to Him as God's Beloved. They fall into rank and keep step with our theme of redemption, everywhere.
The first is the note of prophecy and bespeaks His character:a character utterly necessary for Redemptive Love. "Behold My Servant (pals, child) whom I have chosen; My Beloved in whom My soul hath found its delight. A bruised reed will He not break, and smoking flax will He not quench, until He send forth judgment unto victory."

And so for you and me it should be that,

"Earth has nothing sweet or fair,
Lovely forms or beauties rare,
But before my eyes they bring
Christ, of beauty, source and spring."

The Jordan baptism follows. Immersed beneath the waters of that historic river, He is consecrated to death for us, fulfilling in figure that righteousness that was consummated at Calvary, in deepest reality. Here again, of God is He proclaimed the Beloved Son, while the Spirit of God, as "the bird of love and mourning," seals His mission with its lovely testimony.

But "death" was not enough. Coming "kingdom glories" must speak through prophetic vision of Him "who was raised again for our justification." So on lovely Hermon He is transfigured before them, His vesture shines as the light, and from the "excellent glory" a voice "sweet as harp's melodious voice," "loud as many waters' noise," hails Him once again as God's "Well-Beloved."

Yea, indeed, "The Father loveth the Son and hath given all things into His hands." And the Redeemer is our Beloved also. F. C. Grant

(To be continued in next number, D.V.)

(Continued from p. 167)

"A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord."

This title of psalm 102 strikingly indicates the subject matter of the psalm and presents the sorrows of the Holy Sufferer in a unique way; for there is nothing we can compare with it in the remainder of the book, though we have not here, of course, Christ's substitutionary sufferings. The faithful One, utterly rejected by Israel, feels His aloneness and is overwhelmed by His afflictions; the anguish of His spirit causing Him to pour out His complaint before Jehovah.

The psalm is Messianic in character and shows the Righteous One taken out of the nation, chosen as Messiah, utterly cast out and cut off in the midst of His days.

His cry of distress is to Jehovah in verse one. In the following verse, He is not forsaken (as in psalm 22), but in trouble He pleads for the light of Jehovah's countenance, that His prayer may be heard and answered. What figures of speech are here! Messiah to whom and in whom all the promises were, on account of His identification with the nation has to say, "My days are consumed like smoke, my bones are burned as an hearth, my heart is smitten and withered like grass, so that I forget to eat my bread! By reason of the voice of my groanings my bones cleave to my skin" (vers. 3-5).

What a solitary and lonely way is depicted in the verses which follow! "Like an owl of the desert" and as a "sparrow alone upon the housetop," standing apart, feeling the dreariness and friendlessness of His position. What a path the Son of God has trodden through this world! What unutterable love led Him to take this place in complete identification with the sons of men! Enemies reproached Him all the day, saying in spirit, "God hath forsaken Him:persecute and take Him; for there is none to deliver" (Psa. 71:11), and again, "Where is thy God?" making it appear that God and they were in agreement. The sorrowing One had eaten ashes like bread and mingled His drink with weeping. His bitter sorrow was borne alone, there was none to help. "Because of Thine indignation and Thy wrath; for Thou hast lifted me up and cast me down" (ver. 10). What exquisite sorrow we have here! Jehovah who lifted Him up, had cast Him down, yet of course there is no atonement as yet, but, brought into humiliation and sorrows that must ever be unparalleled, the Holy One-as the result of His identification with the remnant-is made to feel the bitterness of Jehovah's displeasure. His days were like a shadow that declineth, (the waning of the day), and like withered grass that fadeth and falleth. "All flesh is as grass and the goodliness thereof is as the flower of the field. The grass withereth and the flower fadeth, but the word of our God shall stand for ever" (Isa. 40:7, 8). The intervening verses, down to the close of the twenty-second, show His supplication for the nation and the sure answer to His cry. He bears them up, though they reject Him, their very rejection and evil occasioning His intercession and suffering. He fully identifies Jehovah with Jerusalem, though the latter be but dust. "Thou shalt arise and have mercy on Zion; for the time to favor her, yea the set time is come." Utterly desolate she may be and none to help, but Je-Zion, then shall He appear in His glory," and "Then comes a prophetic word, "When the Lord shall build up Zion, then shall He appear in His glory," and then heathen shall fear the name of the Lord and all the kings of the earth thy glory." The prayer of the destitute is regarded; Zion shall be built again, the glory of God shall be displayed and the nations are gathered together to serve the Lord.

All this is a sort of summing up of all that follows the second psalm, and instead of Israel being blessed in the land, the Holy One is seen in their midst in intercession, His complete identification with them ensuring their future blessing, for Jehovah is unchanging, He cannot deny Himself.

It was predicted of Israel's Messiah in the prophecy of Daniel (chap. 9:26) that "After three score and two weeks [from the going forth of the commandment to restore and build Jerusalem was to be seven weeks and three score and two weeks] shall Messiah be cut off, but NOT FOR HIMSELF." It is interesting, in this connection, to recall the words of the High Priest Caiaphas in John 11:49-52, and the Holy Spirit's application of His words.

In this last section of the Psalm (vers. 23-28), we have the spirit of Christ personally, speaking through the psalmist. In Isaiah 49:4, Jehovah's servant speaks, "I have labored in vain, I have spent my strength for naught and in vain!" In our psalm, we hear the same voice, "He weakened my strength in the way, he shortened my days, I said, O my God, take me not away in the midst of my days." King of Zion, Israel's Messiah, the Holy One cut off in the midst of His days!* *God here is singular,"El," viz.:the strong and mighty, standing by His own power, so to speak.* Looking for mercy and finding no relief, yet Himself the One in Whom all the promises of God were to be made good. Here, in our psalm, we lose by the punctuation of ver. 22. The first part gives the cry of the blessed afflicted One, but we learn from Hebrews 1 that the remainder (which is there quoted) is the voice of God, "Thy years are throughout all generations." This makes the psalm peculiarly blessed and interesting-in a way unique, for it shows His deity to be the full answer to His sufferings and being cut off. It is a wonderful revelation of His person and position. Messiah, was the Creator of old, from everlasting to everlasting. "Of old hast Thou laid the foundation of the earth and the heavens are the work of Thy hands." Thus, though His days be shortened, He must eternally endure, the unchanging, unchangeable One. Every created thing might perish, the heavens and the earth folded up like a vesture, as a thing done with, but the blessed One was "THE SAME." All else may change, and as man His days be shortened, but His years shall have no end, "THOU REMAINEST."

Here may I add a remark from another regarding the words, "Thou art the same." "The words translated 'Thou art the same' (Atta Hu) are by many learned Hebraists taken-at least Hu-as a name of God. At any rate, as unchangeably the same it amounts to it" (J. N. D., Synopsis, Heb. 1).

"Thy years shall have no end," and He, having associated others with Him, would communicate to them the same abidingness. "The children of thy servants shall continue and their seed shall be established before thee."

It will readily be seen that in this psalm, the twofold nature of our blessed Lord is strikingly brought in (note vers. 24, 25 and 26-28). In the Numerical Bible, Heb. 1, notes, p. 18, F. W. G. says, "This distinguishes in the plainest manner all mere creatures, from this Son of God."

May we ever, in deepest adoration, bow before Him with Thomas saying:"My Lord and my God."

"O Lord and Saviour we recline
On that eternal love of Thine,
Thou art THE SAME and Thou alone
Remainest when all else is gone.

Yes "Thou remainest," sea and land,
Even heaven shall pass but Thou shall stand,
Undimmed Thy radiancy appears,
Changeless through all the changing years."

J. W. H. N.

(To be continued, D. V.)

The Lord gathers home these dear ones to Himself. We feel the loss for ourselves of each one, and I am sure He means that we should, but may we feel it so that we turn only the more to Him, and we shall find a rich recompense with renewal of strength. Then for Him their death is "precious" (Ps.116), precious surely in the sense that thus He is getting another of the trophies of His love to rest awhile in peace and joy with Himself as absent from the body. Each one so gathered "home" is another foretaste to Him of that glorious day of gathering when all will be together; and so too, each one we miss becomes for us a fresh stimulating of our hope and desire for His coming again. "The Lord direct our hearts into the love of God and into the patience of the Christ."
-(Extract from a letter.)

"Take My yoke upon you, and learn of Me" (Matt. 11:29)

Humble, Lord, my haughty spirit:
Bid my swelling thoughts subside:
Strip me of my fancied merit:
What have I to do with pride?

Wast Thou, Saviour, meek and lowly?
And shall such a worm as I,
Weak and earthly and unholy,
Dare to lift my head on high?

Teach me, Lord, my true condition;
Bring me childlike to Thy knee,
Stripped of every low ambition,

Willing to be led by Thee.

Guide me by Thy Holy Spirit,
Feed me from Thy blessed Word,
All my wisdom, all my merit,
Borrowed from Thyself, O Lord!

H. F. Lyte

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

DAILY BIBLE READING:….. Sept.16th, Exod. 23; Sept. 30th, Exod. 37; Oct. 15th, Lev. 12.

SUPPLEMENTARY READING …. Sept. 16th, Nah. 3; Sept. 30th, Zech. 6; Oct. 15th, Matt. 3.

Browsings in Ephesians is omitted this month for lack space and will (D.V.) be continued m the February number.

V.

The Answer Given by the Seventh-day Adventists

(Continued from p. 44.)

To many people Seventh-day Adventism is simply a strange Jewish-Christian sect, composed of well-meaning, earnest people, struggling under the law; failing to distinguish between the dispensation of the grace of God and the dispensation of the legal covenant; under the yoke of bondage as to meats and drinks, and particularly laying stress upon the observance of the Seventh-day Sabbath memorial of the Mosaic age. But their real teachings are far more serious and erroneous than even this brief synopsis would suggest; in fact, so far astray are they as to the great fundamental truths of Christianity, that were it not for the fact that their numbers are constantly being augmented by earnest people who have been brought up in the various Christian denominations and who are seeking fuller light, it is questionable whether the doctrines they preach could ever be the means of converting any soul. Mrs. Ellen G. White, their great prophetess, whose writings are put on a par with the Bible itself, was a neurotic, visionary woman, who gave forth her dreams as the veritable Word of God. She professed to receive a special revelation in regard to what is called "The Sanctuary Theory." This, in brief, involves the amazing conception that our blessed Lord did not enter the Holiest upon His ascension to heaven, but was in the Holy Place until 1844, when, for the first time, He passed within the veil, into the Holiest of all. She taught that Christ's death on the cross did not suffice to put away sin, but that by virtue of His death all who profess faith in Him have their sins transferred to the heavenly sanctuary, and that Christ is now in the sanctuary examining the books of record. Those who have proven unfaithful will have their names blotted out of the books and will eventually be annihilated, while those who have been faithful to all the light given them will be saved eternally on the new earth, and at Christ's return, their sins will be transferred to the Devil, who is pictured as the great scapegoat of the Day of Atonement, who bears these sins away into a land not inhabited. Thus he will be under the curse of them for one thousand years, dating from the rapture of the faithful to heaven, and lasting until the bringing in of the new heavens and the new earth. A weird conception truly! And not only weird but blasphemous, for little as Mrs. White and her followers seemed to realize it, it is a complete denial of the finished work of our Lord Jesus Christ. What place is there for the doctrine of His vicarious atonement, if Satan is at last to bear the sins of believers?

The position of Mrs. White and her followers as to the Person of our Lord Jesus Christ is equally unscriptural, and positively blasphemous. In years gone by, they taught unequivocally that our Lord was not eternally one with God, but in later years they seem to have accepted His eternal Sonship, though books like Uriah Smith's "Daniel" and "Revelation" are still in circulation, teaching the very opposite. But this by no means entitles them to be considered sound as to the Person of Christ, for they teach the most revolting things as to His humanity. Mrs. White, writing in "The Desire of the Ages," says:"For four thousand years the race had been decreasing in physical strength, in mental power and moral worth; and Christ took upon Him the infirmities of degenerate humanity." "Many claim that it was impossible for Christ to be overcome by temptation …. but our Saviour took humanity with all its liabilities. He took the nature of man, with the possibility of yielding to temptation." She teaches the same thing in her early writings.

That her followers have never repudiated this, but have even added to it, is evident, for in a recent number of "The Signs of the Times," dated March, 1927, L. A. Wilcox writes as follows :"In His veins was the incubus of a tainted heredity, like a caged lion, ever seeking to break forth and destroy. . . . Temptation attacked Him, where by heredity He was weakest-attacked Him in unexpected times and ways; … in spite of bad blood and inherited meanness . . . He conquered." In the issue for December, 1928, the same writer says:"Jesus took humanity, with all its liabilities, with all its dreadful risks of yielding to temptation."

Many similar quotations might be given from Seventh-day Adventist writings. They all unite in proving that these misguided people have no conception whatever of the true nature of our blessed Lord's humanity. What meaning can the angel's words to Mary, "That Holy Thing which shall be born of thee shall be called the Son of God," have to people who talk of His sin-tainted humanity? Scripture is perfectly plain:He was ever the sinless One. By the Holy Spirit's direct action His humanity was preserved from every taint of inherited sin. His temptation was not to see if He would fall, but was intended to prove that He would not, that He was the unblemished Lamb of God, who because He had never been under the yoke of sin in any sense could redeem those who were under that yoke and set them free.

It is not only the Seventh-day Adventists who hold the blasphemous views intimated here, but there are not wanting many Protestant preachers and teachers to-day who hold the same revolting conceptions of Christ's humanity. How little do such men realize their own desperate condition, when they can suppose that a sinful being like themselves could save them from the ruin that sin has wrought! H. A. I.

(To be continued, D. V.)

Browsings in Ephesians is omitted this month for lack of space and will (D.V.) be continued in the May number.

(Psalm 72)

(Continued from p. 76)

While the title of this instructive psalm is, "A Psalms for Solomon," in entirety and fulness it could only be true of our blessed Lord. It is a beautiful and striking finish to the second book of Psalms, where Israel is seen cast out of the beloved city and groaning under Gentile oppression, the result of God's governmental dealing with the nation. "The time of Jacob's trouble," or "great tribulation" period, is anticipated in this second book, and at the close deliverance and blessing come through the advent of the Anointed King – David's Son and David's Lord (see Psalm 110:1).

David and Solomon are both striking types of our Lord. David very fully presents Him as the anointed, yet rejected and outcast King. Solomon gives us a remarkable type of Christ in His millennial kingdom glory. Psalms 45 and 72 are intimately linked together, the former unfolding the beauties of the King, giving a description of the Lord's glorious appearance upon His return to set up His kingdom; the latter giving the characteristics of His righteous reign. This is of immense importance to God's earthly people who will enjoy the blessings of Christ's millennial rule.

In the previous psalm (71), we have-in figure-the summing up of Israel's history and the ways of God in mercy and care. The voice of the remnant is heard crying to Jehovah not to cast the nation off! Into this, doubtless, Christ enters in spirit, and finally deliverance comes in His glorious Person.

"Give the King Thy judgments, O Elohim, and Thy righteousness unto the King's Son." The King here is at the same time the King's Son to whom Elohim gives His judgments, who-as Son of David-will bring in the Melchisedek blessing of righteousness and peace.

As we ponder this psalm we are conscious that a mighty revolution, such as this world has never witnessed, is necessary when unmingled righteousness will be meted out by the true Solomon, and God's poor, for so many centuries the subject of man's scorn and hate, will especially be the objects of the King's solicitude. The poor and needy who, alas, have been so often denied justice and had to turn hopelessly away from earthly judges and rulers to the God of justice and judgment, invoking His intervention, will find in the King a righteous Administrator who will undertake their cause and "break in pieces the oppressor." Righteousness and just judgment being thus administered, securing the salvation (deliverance) of the needy, and destruction of those who oppress, all will recognize the establishment of Divine authority in Zion, which will make men fear God "as long as the sun and moon endure throughout all generations," a condition hitherto unknown.

"He shall come down like rain upon the mown grass, as showers that water the earth." This striking and simple simile illustrates the beneficent results of His rule. As the rain, invigorating and refreshing the parched earth, so His presence will prove. Israel, dry and withered, whose hopes may have seemed in vain, will receive the refreshing showers of God's blessing, fulfilling those hopes to the utmost, and securing blessing to all generations.

To give rain is the prerogative of the Creator, a standing witness throughout all generations that He is the only true God. We read in Jeremiah 14:22, "Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Art not Thou He, O Lord our God? Therefore we will wait upon Thee:for Thou hast made all these things." So, in that day, it will be manifest that God alone can revive and bless men, and cause "the righteous to flourish, and abundance of peace as long as the moon endureth."

The extent of His dominion is then given. "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." When God entered into covenant with Abraham (Gen. 15:18), He gave the boundaries of his promised possession; "From the river of Egypt unto the great river, the river Euphrates," and this was afterwards re-affirmed to his descendants at Sinai (Exod. 33:31). Again when the wilderness journey had ended, when the people stood on the confines of the promised land, Jehovah confirmed His promise and gave the extent of their possession, '"From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast" (Josh. 1:4). But this promise made to Abraham, in its entirety was to be made good in Abraham's seed. In Paul's epistle to the Galatians, we learn who the seed was of whom the angel of Jehovah spake to Abraham, for Paul-under guidance of the Spirit-wrote:"He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ." David, then, by the Spirit, referred to God's original promise, linking the subject of his theme with the Seed of the one to whom the promise was given. Long after David's throne had been overturned, Zechariah applied the eighth verse of Psalm 72 to Christ as coming King (read Zech. 9:9,10, and note the exact quotation at close of verse 10).

Blessed indeed to realize that man's failure can never void the counsels of God, and if Israel never took full possession of the whole land, God's unconditional promise must stand fast, His Word cannot be broken, and Zechariah retraces the boundaries of the coming kingdom, and shows that in not one whit shall it be diminished. The boundaries of the coming kingdom being announced, and God's Firstborn made higher than the kings of the earth (Ps. 89:27, etc.), all must pay homage to the King. "They that dwell in the wilderness shall bow down before Him, and His enemies shall lick the dust." The Arabs, "dwellers in the wilderness," descendants' of Ishmael, those nomad lawless tribes, who-remarkably- no government has yet been able to subdue, evidencing the wild temper and disposition of their progenitor, will at last be subdued and yield to God's King in Jerusalem. Their stubborn and rebellious hearts at last humbled by the power of God, "His enemies shall lick the dust." What political problems will thus be solved! Think of present day conditions in Palestine and the impotency of the most powerful Empire on earth to fulfil their promise to the Jews, simply because God's time has not arrived. In that coming glorious day these problems will be solved, and the unruly and turbulent who have so often baffled and thwarted the best-intentioned governments, will find a Ruler whose will is supreme and must be obeyed implicitly. As absolute Ruler, reigning in Jerusalem, the King must be pre-eminent, and all kings of the earth must pay homage to Him, and all nations will serve Him.

"Kings shall fall down before Him,
And gold and incense bring,
All nations shall adore Him,
His praise all people sing.
Outstretched His wide dominion
O'er river, sea and shore,
Far as the eagle's pinion,
Or dove's light wing can soar."

But let us briefly retrospect. Before the glorious reign is ushered in, Satan will have made a supreme effort to capture universal dominion. To him the kings will give allegiance, the old Roman boundaries marking the extent of the supremacy established. Nations will be amazed at the rapidity and universality of this world power, the last great effort of Satan ere he is bound and cast into the bottomless pit. But this mighty empire is only transient, and the King of the North disputes its authority! Then comes the great overthrow of the kingdoms of the earth, and the ushering in of Christ's kingdom ! Deliverance will be found under the righteous scepter of God's King, and the poor and afflicted will rejoice in His delivering power (see vers. 12-14). During the awful reign of the Beast, under the protection of Satan, the poor and needy will suffer deceit and violence, and blood will flow in rivers. Here, all is reversed. The King will redeem them from "deceit and violence, and precious shall their blood be in His sight." Peace never yet fully known on earth, since the Prince of Peace was refused, shall at last prevail, and the kingdoms of the earth shall become the kingdoms of the Lord and His Christ. "And He shall live;" death will not cut short His days, terminating His reign! This, in striking contrast to Solomon, whose bright arising to power and glory was like the rising of the morning sun, but that brightness became, alas, beclouded by saddest failure, clouds gathered, betokening a storm near at hand,-even the break-up of David's empire.

This kingdom will be an everlasting kingdom, with nothing to dim the glory of Messiah's reign. "Prayer shall be made for Him continually, and daily shall He be praised." So beneficent will be this glorious reign that men will devoutly pray for its continuance. What a striking revolution of men's thoughts as to Christ we have here! A little previous to this the world's forces were marshaled, under the Beast, to annihilate Jerusalem and keep out the King, but now men long for a continuance of His kingdom, and daily praise His wisdom and goodness.

Next we see (verse 16) prosperity filling the earth, so that in the least likely part of the earth to produce a harvest (on the top of the mountains), "the fruit thereof shall shake like (the trees of) Lebanon, and they of the city shall flourish like grass of the earth." At last- after millenniums of retarded fruitfulness on account of man's sin-the fruitfulness of the earth will be unrestrained and yield abundantly for blessing of man and beast. What a glorious day awaits this groaning creation!

Then, above it all, His name is glorious. "His name shall endure forever; His name shall be continued as long as the sun:and men shall be blessed in Him:all nations shall call Him blessed." That name so often used in profanity and in execration shall be all-glorious – the only name eternally remembered.

The psalmist rapturously exclaims:"Blessed be His glorious name forever:and let the whole earth be filled with His glory; Amen and Amen." And this desire shall be blessedly fulfilled, the glad earth will give back her meed of praise in that day when creation's groan shall be hushed, and the wilderness blossom as a rose.

With the establishment of this glorious era, every earthly hope will be fulfilled, leaving nothing to be desired, hence the concluding words:"The prayers of David the son of Jesse are ended." What a beautiful finish to the second book of Psalms! J. W. H. N.
(To be continued in next number, D.V.)

If you trust you do not worry; If you worry you do not trust.

Surely this is a timely word for the people of God right now. Trust God!

"Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace of God, which passeth all understand, shall keep your hearts and minds through Christ Jesus" (Phil. 4:6, 7).

How sad is the falling off, that is everywhere evident, as to meetings for Bible Reading or Bible Study! Likewise personal, individual, and family Bible reading and teaching are sadly neglected. How can our testimony prosper without such essential occupation with the Word of God? Prayer is of great importance, and service too, but without diligent reading, meditation on, and study of the Word, our prayers will lack freshness, reality, and power; our service will become irksome and fruitless; and thanksgiving and worship will not well up spontaneously from our hearts and lips. The Bible is the support of our faith. Without it we fall from the freshness of ardent love to our Lord, tradition in some form or other asserts itself; we drift off unconsciously into erroneous ways and ideas, little by little. By means of the Bible, the Word dwelling richly in the heart in all wisdom, God and Christ become vivid to our souls; the things of our Lord are made real; the path is made plain; love of the brethren is warm and active; the value of the souls of our fellow-men stirs the compassion of the gospel within us; the world with its passing distractions fades from our vision, and eternal issues loom large before us.

Do not neglect prayer and service, but first of all, do not neglect the Bible, individually and collectively! To do this is a most serious mistake. Neglect in this matter is deadly.

And in this connection, what one feels is very much needed, more than just reading and ordinary study of the Scriptures, is a definite effort for co-operative Bible research, on the part of all who can in any way enter intelligently into such concerted work. "Every place whereon the soles of your feet tread shall be yours." "There remaineth yet very much land to be possessed." The Lord stir all our hearts to more diligent and reverent study of His Word. E. B. Craig

FRAGMENT

The believer is blessed "in Christ" (Eph. 1:3).

This truth happily so well known to many is emphasized in the last of Paul's epistles, his second letter to Timothy. There seven times over the expression is found in varying connections. These may engage us profitably for a little. We shall see that they connect our thoughts with the grace of eternal counsels, and the glory of their final accomplishment, while also the believer's history and pathway are brought into relation to-the precious aspects presented in these expressions.

In the opening of the epistle we find "the which is in Christ Jesus" (2 Tim. 1:1).

We are taken back in our thoughts to "before the ages of time." Was it not then to the Son of God in the bosom of the Father eternally, rejoicing always before Him, that the promise was made that from among the sons of men companions should be His for the day of His glory? Of this we read in Titus 1:2, "In hope of eternal life which God that cannot lie promised before the world began." The due times for the declaration to men had not arrived then, as now they have. The Son of God must come. He must die if that life were to be ours. But this has taken place. His holy incarnation, His holy pathway, His holy sufferings, all are accomplished, and the gospel can be published far and wide.

We who believe can rejoice and say, "God…hath saved us, and called us with an holy calling, not according to our works, but according to His own

PURPOSE AND GRACE

which was given us in Christ Jesus before the world began" (chap. 1:9). Here the individuals thus blessed are in view-"us," who now believe. Behind the purpose was the promise, and behind the promise all power for its fulfilment. And grace was linked with the purpose, for it was from the midst of a ruined race that the companions were to be gathered out. Grace is love active towards unworthy objects in the knowledge of their misery and need, and in spite of their condition as broken down in responsibility. "Not according to our works" shuts out all boasting of merit or goodness on our part. The blessing we receive is wholly on the ground of the grace of God. .

Thus far we have been looking at our ancient history-ancient history indeed, before the ages of time. Then we were "in Christ Jesus" in the mind of our God and Father.

Now we turn to see where this truth touched time, in order that the subjects of grace might be laid hold of. So we find the apostle speaking of

"FAITH AND LOVE

which are in Christ Jesus" (chap. 1:13).

The good news is proclaimed and believed. A new nature is given. The believer finds himself linked with others, and is taught of God to love them all. He is brought with them into a new circle altogether, a circle of limitless blessing. He was in the Adam-circle of sin, enmity and judgment. He is transferred now to the Christ-circle of salvation – righteousness, reconciliation and relationship.

Blessed indeed to be in the Christ-circle. And it is God who has transferred him, and all is of His grace.

In the death of Christ the chapter of our history in sin has been brought to its end. Now in His risen life we live, and a new chapter of our history is begun. Of this our Lord had spoken, "Because I live, ye shall live also." It is this which is expressed in the verse of the hymn:

"We live of Thee, we've heard Thy quickening voice,
Speaking of love beyond all human thought,
The Father's love, in which we now rejoice,
As those in spirit to the Father brought."

The Holy Spirit has been given to us to abide with us forever, and in order that fruit, "the fruit of the Spirit," may be borne by us. He is now our power of life, and in this connection He would have us strong in the

"GRACE

that is in Christ Jesus" (chap. 2:1). This will enable us to stand, to serve His interests, and to succor those around us.

The spirit of grace is that which we should seek increasingly. We do well to remark that grace and truth-came by Jesus Christ. The order given of grace first is not without import. The whole ministry of our Lord as recorded in the Gospels is in accordance with this. In grace He received all who came in sincerity to Him. Then when the sense of His grace had affected them the light of truth shone upon their consciences. So it should be with us, our speech should be "always with grace, seasoned with salt, that we may know how to answer every man."

And in days of difficulty such as these we need grace in abounding measure, in our dealings with our fellow-Christians, and with all men. And there is "in Christ Jesus" all that is needed for each of us, in every department of conduct and service. Grace to impart truth to others, grace to endure hardness as good soldiers of Jesus Christ, grace to please Him who has called us, grace to strive lawfully in the conflict, grace to labor as husbandmen looking forward to the glad days of harvest. If we are straitened at all it is not in our Lord, it is in ourselves. There is all-sufficiency, all fulness, in Him.

And He is with us all the way and all the days until the end.

It is this grace which teaches us how to' live "piously in the present course of things, awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ" (Titus 2:12,13). So next in our circle of blessing we have "The salvation which is in Christ Jesus" (chap. 2:10). Looked at in its entirety this has its consummation in

ETERNAL GLORY

To this we are called (1 Pet. 5:10). It is in view of this we rejoice in hope (Rom. 5:2). The glory of God sheds its radiance on the road, in ever increasing measure, as our footsteps near the goal. The path shines more and more unto the perfect day. The Lord gives grace and glory, withholding no good thing from those who walk uprightly. With this great finality in view we may cheer one another as we press on, knowing it is but a very little while, then He who cometh will come, and the journey be over and the glory be gained.

Meanwhile it is privilege to be allowed to stand here for the interests of our Lord, whether in His assembly, or in carrying the gospel to the world of men. This we shall the better do as we walk in joyful anticipation of the glorious end, and since we are in the last days, the perilous times, in the midst of a profession of godliness while the power thereof is denied, we need the comfort and strength of that hope to enable us to

"LIVE GODLY

in Christ Jesus" (3:12). To live to God! Self once ruled our thoughts and dominated our lives. Now in the midst of a world of ungodliness, where men are "without Christ, having no hope, and without God in the world," we are to keep in the sense of His presence, and bring Him into all our thoughts and words and ways. As we "live godly in Christ Jesus" we must come into conflict with the mind of men, and in one way or another we must suffer. Our godly course in our new life condemns the world about us. Thus we may expect opposition. But "greater is He that is in us than he that is in the world." And supported by His mighty power we can overcome.

But on our side we need to be nourished up in the words of faith and of sound doctrine. Thus the Holy Scriptures are given for our food, and they "are able" to make us "wise unto salvation through

FAITH

which is in Christ Jesus."

Faith links us with a living Christ, and draws from Him all that we need for our everyday pathway, while the Word of God, the God-breathed Scriptures, direct us in our goings, being "profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works" (3:15-17).

Thus we shall be lifted above the influence of the present system of things-the world-in which souls are caught, as in a net, by the enemy. As the airman rises through the power of the engine, and so overcomes the law of gravitation, we too by the power of the Holy Spirit should ascend into another realm of thought altogether, and walking in the Spirit we shall neither "fulfil the lusts of the flesh," nor be attracted by the power of the world.

There all is provided for us that is necessary for our personal pathway, and all that is necessary for our service in seeking the good and blessing of others.

Surely the seven-fold "in Christ Jesus" of this epistle should give confidence and joy to our hearts as on we tread. In Him nothing fails. In Him all is maintained. And we turn gladly from all the breakdown in Adam, in which we all had our sinful part, to "rejoice in Christ Jesus," in whom there is not (nor ever could be) any breakdown at all.

Happy are we who know what it is to be "IN CHRIST JESUS."

Inglis Fleming

AFRICA

Dr. and Mrs. Woodhams and family, accompanied by Miss De Jonge, were due in San Francisco about Aug. 30, and will have arrived before this can reach our readers. The safe arrival of our dear brother and those with him is surely a cause for much thanksgiving, and reminds us afresh of the faithfulness and goodness of our God toward our brother and those associated with him during the past five years. Not only do we think of the many needs met, financial and otherwise, the journeying mercies as they traveled from place to place, and the measure of good health given to them in that tropical climate, but especially do we think of the spiritual fruit which is now being reaped as the result of the prayers and labors of that little party coupled with the prayers and fellowship of the saints at home.

In this connection the following extracts from letters recently received are indeed interesting:

From Robert Deans:

Mambasa, July 6, 1930.

You will be pleased to learn that six were buried with our Lord in baptism to-day, two having come with us from Nyangkundi, and the other four brought to Christ Jesus through the faithful ministry of Dr. Woodhams and the patient teaching of Miss De Jonge.

I often think if the dear saints at home could only see the marvelous work of grace wrought by the Holy Spirit in the hearts of these dear people who only a very short time ago were steeped in heathenism and cannibalism, they would join with us again and again in both saying and singing, "Oh, to grace how great a debtor," etc. May we all be like the beloved Apostle when he wrote to the Thessalonians, "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy" (1 Thess. 2:19,20).

And in another letter, dated July 14th, he says:

I am sure the saints at home will rejoice with us when they learn that last Friday night at our prayer-meeting, the Headman here, for whom the Dr. and family and Miss De Jonge have been continually praying for the last four years, stood up and said, "I accept Jesus Christ as my Saviour, believing He died on the cross for me." Oh, how happy we all felt, both native Christians and ourselves! Yes, dear brethren, our God hears and answers prayer. This man, as a native told me on Sunday, continually made light of the things of God in the village, but now, praise our blessed Lord, he rejoices in "sins forgiven."

Dr. Woodhams and his family with Miss De Jonge we presume will soon be reaching the coast of Japan. Our prayer is that they will have a very profitable and comfortable journey, and that the saints at home will be stimulated in the things of God through the story they will tell.

We hear that Luke's Gospel is now on the press, and we will soon be able to have copies. This is exceedingly interesting, and we hope and pray that by the time this Gospel reaches us others shall be brought to our gracious Lord Jesus."

Dr. Woodhams writing from Japan tells how they were mercifully preserved and sustained while their ship was passing through a typhoon in the China Sea. Of Japan he writes as follows:

We have had a very pleasant visit, seeing both the country and the people. Paul’s spirit was moved within him when he saw the city wholly given to idolatry, but here there are eighty millions worshiping the creature and not the Creator.

May we continue to remember in prayer our brethren and others laboring in the gospel in Japan.

While some go to foreign lands in obedience to the Lord's command to preach the gospel to "every creature," others go for money or fame, as the following extracts from our young brother Wm. Deans' letter will show. Should we not pray that the testimony of our young brother may bear fruit in the hearts of those who have gone to Africa with other purposes in view?

Mr. and Mrs. Martin Johnson are here, seeking a talking picture of the pygmies. They have decided to camp in this village, for, after a survey of the surrounding districts, find that pygmies are more plentiful here. They are very nice people, and friendly to missionary work. They have been to Mambassa and seen the Doctor and all there, and are highly and favorably impressed with what is being done for the natives there. It may be they are out of Christ themselves, but will hear the gospel many times before their departure, if the Lord wills.

As they arrived on Sunday and found that a gospel meeting was called for 9 o'clock, they stepped aside and the service was held as scheduled. Had they not done that it would have been very difficult to draw the natives away from such an attraction as a motion picture camera. When they heard the natives singing, they were so impressed that they asked to be allowed to record it, and we sang "Nothing but the Blood of Jesus" in Kingwana, while they photographed the natives and recorded the sound of the hymn.

They are to camp for a few months at this village, just across the river. They voluntarily stated that no work would be done on Sundays, and I am glad, for it is hard to explain to the natives an irreverence for the Lord's Day, when we, children of civilization, have heard and had this gospel near us for so many years.

They also volunteered to discontinue paying the natives with cigarettes, and when desiring a substitute, I suggested soap, Mr. Johnson took out his notebook, and pencilled a cable to his personal friend, Mr. Colgate, "Send shipment of Colgate's Soap. Pygmies will wash with no other."

CHINA

Brother Foggin writes on his arrival at Taitowying as follows:

The Lord has graciously prospered my journey, and brother Kautto was waiting on the wharf as the steamer arrived at Tientsin. He arranged for my trunks to be transferred to the China Inland Mission where we are now staying. Having got our necessary things we expect to leave on the midnight train for Peitaiho, and then on to Taitowying by donkey cart. Mr. Kautto has two halls in Taitowying and preaches every night. He says my cornet will attract many more out. He is also making a gospel tent, and hopes to use it this summer. He has already arranged for a teacher so that I may start to learn the language on arrival.

We give below extracts of letters from brother Kautto, written July 20, and from Mrs. Kautto, July 29:

From brother Kautto:

I think you have received brother Foggin's letter by this time, and so I do not repeat his account of his journey. He has been busy with the language and seems to be making good progress. He is taking lessons twice a day; in the morning with Mr. Kao, a nice Christian man, converted at Shuang-Shan-tze some five years ago. He took care of the mission property while I was on my furlough. Last year his father and uncle did not want him to stay with us, but found him a job as a School Inspector, but now he has three months off as the schools are closed for the summer vacation, and he wants to help brother Foggin in that time. In the afternoons brother Foggin is reading with the local postmaster who is anxious to learn English, so brother Foggin gives him one hour English, and he gives one hour Chinese in exchange. We have had meetings almost daily, either at the Street Chapel or here at the Mission Chapel. Some evenings it has rained so heavily that we have not gone out, for there would be no one to preach to. But when the weather permits we have had fairly good interest. Last Monday I was thinking to take a trip to our farthest cut-station at Mutoteng, but as it was raining heavily that morning it had to be postponed. Should the rain stop I hope to go to-morrow with a native helper. We have to go far around, for on the direct road are many bandits, and as they are unknown to me and there has been so much lawlessness against foreigners which the authorities seem powerless to stop, I think it best to keep myself out of the danger zone as much as possible. Of course there may be many that say, "Poor missionary, he has not enough faith to trust in the Lord," but I feel that I am not justified in putting my head into a lion's mouth, and then trust in the Lord that the lien will not bite it off.

The rainy season is not very far away, and it is rather hard to get anywhere when all the roads are streams of water. But we are trying to get the tent ready during the rainy season. I am making it myself; a round tent thirty feet in diameter to seat a hundred or more. When the rainy season is over we will go (D. V.) to villages and put up our tent, and have a week, or ten days, as seems best, in each place, and so we hope to be able to reach many of those who have never yet heard the gospel. Music seems to be the magnet that brings the people to hear the gospel, and the good hearty singing that we usually have is a good start for the interest in the meetings. But we would like to see some real conversions, which seem to be so few and far apart. Please pray for us that the Lord will have a revival among us.

From Mrs. Kautto:

Mr. Kautto left Monday morning for Mutoteng. Mr. Lee, the native evangelist, accompanied him. On Sunday afternoon we learned that 200 of the cavalry had been sent to fight the bandits, as word had been received from the General at Yu-kuan to drive them back. The bandits had come within eight miles. Uncertain as to which way they had gone, and how to avoid the fighting parties, Mr. Kautto did not know how long it would be before he could start; but that evening three men whom he knew came from their homes near Shuang-Shan-tze, and although two of them were fleeing, for fear of being taken and held for ransom by the bandits in their own neighborhood, yet they neither saw nor heard of either bandits or soldiers along the trail, so Mr. Kautto left at five the next morning. They were to leave the usual northerly route about six miles from Taitowying, and follow the high ridges of the Wall route to the north-east, passing over a point some 4,700 feet high, requiring some hard climbing, and after a long descent over lower ridges, join another trail (leading to Ta-tzu-kou) affording better traveling for about fifteen miles in a northerly direction. Then they would take a short cut across country to the north-west, about six miles, to Mutoteng. Altogether with up and downs it is around fifty miles. Beginning at five o clock Monday afternoon we had a heavy downpour that did not stop for twenty-four hours.

While we are glad to note by the letters received from Africa how the Lord is prospering them in those parts, we would not forget those laboring in more difficult fields, such as our brethren working among the American Indians, where conversions are few and far between. Let us remember also our brethren in South America and the West Indies.

"Brethren, Pray for Us."

Our brother Stratton writes Aug. S:

"As to the fund I am certainly very glad of the ' response to the appeal, and now await news from the Islands re. help from other sources, and especially as to the lifting of duties, etc. Have had quotations from Miami, and find lumber can be purchased there at rate of $25 per M. against $90 and $100 in Nassau. The question of transportation I am also taking up, and hope to hear from shortly, and then I shall be ready for procuring materials. Looking to the Lord in the meanwhile for much wisdom and guidance."

And on August 14 he also writes, stating he regrets not being able to visit many places promised, owing to his having to return on account of relief work, and desiring the prayers of the Lord's people.

III.

The Answer of "Christian Science." (Continued from p. 390, Dec., 1929)

In the earliest days of Christianity, the truth of God was opposed by a system of Satanic deception known generically as Gnosticism, though divided into several warring cults.

Gnosticism was an effort to combine oriental philosophy with the doctrine of Christ. Against this evil combination parts of Colossians and John's first epistle were largely directed, and to this Paul evidently refers when he warns Timothy against "oppositions of science, falsely so-called."

The Gnostics were not all alike in their teachings. They had many sects, and differed widely in their views of Christ. According to some the body of Jesus was not corporeal-not material- but simply an appearance, a phantasm. Christ was a divine emanation who came into the world and appeared to men as a Man, but never actually united Himself to flesh and blood. According to others Jesus was the natural son of Mary and Joseph:Christ was the divine enlightening Spirit who took possession of Him at His baptism and left Him at the cross. In one of the Gnostic Gospels-a perverted copy of Matthew-the Lord is represented as crying on the cross, "My Power, My Power, why hast Thou forsaken Me?" The Christ, they declared, was deathless; Jesus only could die. They did not confess that Jesus is the Christ, and that Christ had come in flesh. Therefore they were antichristian. This is what John warned the elect lady against, in his second epistle. He was not warning against real Christians with imperfect views, unintelligent as to the divine mystery of the incarnation, but against enemies of the truth who taught what was utterly subversive of Christianity.

Gnosticism, as such, ceased long ago to be a power in the professing church, but the leaven is still working.

Eddyism is one of the modern Gnostic systems, identical in philosophy and equally blasphemous. It is no exaggeration to say that it denies every truth of Scripture; yet in such a way as seemingly to confess them all. Mrs. Eddy, now gone to face the personal God she denied on earth, was an unequaled juggler with words.

According to her, Jesus was a man like any other, but an adept Christian Science practitioner (who, however, never collected fees for His treatments!), who was born in ignorance and gradually attained the knowledge that enabled Him to "demonstrate" science. Christ is pure spirit, altogether distinct from the man Jesus, though dwelling in and controlling Him. To the eye of sense, Jesus died; but Christ could not die, and so, actually, Jesus Himself did not die either, but when His materialistic disciples thought Him dead, He was alive within the tomb, "putting the seal of Eternity on time."

This system really combines within itself both leading forms of Gnosticism. It denies the reality of matter, on the one hand, while acknowledging that Jesus was Mary's son, on the other.

But, according to Mrs. Eddy, His blood had no atoning value. She wrote, "The material blood of Jesus was no more efficacious to cleanse from sin when it was shed upon the accursed tree than when it was flowing in His veins." And this, in the face of His own words, "This cup is the new covenant in My blood which is shed for you, for the remission of sins."

Eddyism makes nothing of the blood of Jesus and denies that Christ had blood to shed! Yet the Holy Spirit speaks of "the precious blood of Christ," and tells us that "Christ died for our sins according to the Scriptures."

Nor is "Christian Science" alone in advocating and reviewing Gnostic blasphemies. The so-called "New Thought" and the "Unity" teaching hold and propagate the same errors.

They all agree that Jesus and Christ are to be distinguished and that the blood of Jesus possessed no atoning value. He did not save vicariously, but He was "the Way-shower," not "the Way," at all, save by example!

Others errors abound, but enough have been specified to warn every believer in the Lord Jesus Christ against this unholy and blasphemous system.

The best book on the whole subject, in the writer's judgment, is Dr. I. M. Haldeman's "Christian Science in the Light of Holy Scripture."

A brief pamphlet that exposes the teaching clearly is "A Few Words on Christian Science," by S. Ridout. H. A. I.

(To be continued, D. V.)

He sought me when I sought Him not;
I went my way, content,
In thoughtless disregard of Him
Whose thoughts on me were bent.
He followed me, and still pursued,
Though little did I heed,
He hedged my way, in wondrous grace,
And showed me my deep need.

He loved me when I loved Him not;
I loved this world, and sought
To drink more deeply of its joys,
Till He, in mercy, brought
My soul to find in Him my joy,
His love, my wine, my meat,
My peace, my hope, my comfort, rest,
My satisfaction sweet.

He served me when I served Him not;
My Substitute became,
And now He sits at God's right hand
And serves me still the same-
As Advocate, as Great High Priest,
As Intercessor, for He pleads my cause; when oft I fail
My soul He doth restore.

He sees me though I see Him not;
And yet, by faith's dim eye,
I do discern Him there upon
The Father's throne on high.
But I shall see Him, face to face,
His triumph, mine, complete,
And I shall have a shining crown
To cast at His dear feet.

M. A. Shirley

Calendar:April 16th to May 15th

DAILY BIBLE READING………April 16th, Col. 2; April 30th, 1 Tim. 4; May 15th, Heb. 5.
SUPPLEMENTARY READING ….. April 16th, Jer 5; April 30th, Jer. 19; May 15th, Jer. 34.

Calendar:May 16th to June 15th/i

DAILY BIBLE READING ………. May 16th, Heb. 6; May 31st, 1 Pet. 3; June 15th, Rev. 2.
SUPPLEMENTARY READING ….. May 16th, Jer. 35; May 31st, Jer. 50; June 15th, Ezek. 8.

(Continued from p. 206.)

"In whom we also have obtained an inheritance (In whom we also were made a heritage, R. V.), being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory who first hoped in Christ."

A convict in a mid-western prison was recently advised that he had inherited a fortune of some $150,000. Six short years would set him free and then such bliss as money might purchase. How joyous his anticipation, how glorious emancipation day. Thrilling the click of the key in the lock, the wide swinging of the prison door, the calls of a thousand alluring pleasures.

We also are prisoners in a failing flesh, but some day, somehow, whether at the summoning shout and the trump of God, amidst rising myriads, every one of them a brother, or at the still, quiet call of the Beloved, the prison doors shall swing wide for us, and heirs of God and joint heirs with Christ, we shall enter upon our inheritance. Shall we use that inheritance well or shall we abuse it?

The answer comes to us in the words of the Revised Version; "in whom we also were made a heritage," instance of another blessed ambiguity of the original. For we have an "inheritance, incorruptible, undefiled and that fadeth not away," reserved in heaven for us. We have not yet entered upon it, but we are predestinated to it by the immutable purpose of one "who worketh all things after the counsel of His own will" and just as surely as His sun tinging the eastern sky with its radiance, in the dimness before the dawn, assures a coming day, so the word of prophecy, "made more sure" irradiates with its indissoluble hope our prisoner spirits.

And we are "a heritage" and some day God's own possession (ver. 14, R. V.) shall be completely redeemed and with utter purity and with utter wisdom ours, the inheritance shall neither be misused nor abused, but used to the uttermost of enjoyment, as we shall ourselves be to "the praise bf His glory." So the two translations of our two noble versions coalesce and still further ambiguities fuse into unity for our encouragement and consolation.

The "in whom" of our translations is another reminder of the One to Whom we are eternally indebted for it. One of the characters in Goethe's fine idyl, "Hermann und Dorothea," says:"Denn der Anblick des Gebers ist wie die Gaben erfreulich," which we may freely render:"A sight of the Giver, is, like his gifts, a spring of joy." But the Giver here is the chief source of joy. Without Him we are poor no matter how vast the inheritance. With Him we are rich, take what He will away. The sunbeam is warm and bright for sight and feeling. It gladdens the vision and caresses the flesh, but when the sun stops shining, it passes quickly. Our inheritance is all that the most poetic imagination might envision for it is the love-thought of God. But the love-thought would congeal and freeze, were God, the Lover, denied us. Christ not merely gave "Himself for us" but He gave Himself to us, and it is that astonishing thing that makes heaven.

Yet the Scriptures do not belittle heaven, the place. They shower it with glories. They weave its beauties into a golden dream. It is "Jerusalem above, the Mother of us all." It is the city "that hath foundations, whose builder and maker is God." It is a substantial reality and not an unreal phantasm. And that reality flashes out into a vision of all manner of precious stones, gleaming with the splendor of God, Who is Himself its light. We seek such a city. What fools we were, did we not.

Then it is "paradise," a park. It soothes with its verdure. Its fields "lie decked in living green." Its streams ripple and bubble between their banks. Its waters sparkle and quicken. Its fruits refresh, heal.

And if these thoughts suggest weariness and wounding, is it not the Ephesian overcomer, himself, who eats of "the tree of life in the midst of the paradise of God?" "He that drinketh of the water that I shall give him shall never thirst" said the prophet of Samaria's well. The fountain is there forever.

Finally, it is "home, sweet home." It is the many abodes, "mansions," of the Father's house. Each dweller in the "house" is a member of the glorious "family of God." Every domestic felicity of earth is crowned by a "far better," and throughout its love-life, there is shed the love-peace of God the Father, God the Son, and God the Holy Spirit. It is not a "summation of negations," but is an "eternal yea" stronger than Carlyle's "everlasting nay." It is an affirmation of every good, Christ Himself the triumphant answer to every question. What better inheritance could there be?

And what shall we say more? Its life is a service of song and a song that spells service. Music is harmony and everything there is harmonious. "I will sing unto the Lord as long as I live:I will sing praise to my God while I have my being. My meditation of Him shall be sweet:I will be glad in the Lord." Yea, because "this man" lives there, "Both the singers and the players upon stringed instruments shall say:'all my springs are in thee.' "

The reference in the "first hoped" of our text is apparently to Jewish believers, but it by no means denies the same blessing to the Gentile. The "first" necessarily implies a second, and the second involves a "first." Somebody has said that no one can mount to the heights of faith, who has not first known the depths of self-despair. Now Hope is the daughter of Faith. With faith in nothing, there is hope in nothing. With faith in Christ, real and adequate, there is hope of everything. And when he who has learned self-despair in the rough school of experience scales the topmost peak of faith, his vision of hope may compass no more sublime conception than that vile man should come to be the "praise of God's glory." Let this become intensely personal with each one of us. Let each one of us walk again in retrospect through the grim valley that Paul walked, where all the specters of evil beset his path and he cried, "Oh, wretched man that I am, who shall deliver me?" let the "curse of the law" sting its way once more into our hearts and wither them with its despair; then let us cleave our way upward through the inspissated gloom into the circumambient and pervasive glory of the mansions of hope, we, "the praise of His glory," Who is all perfection, and let us drink again "into that Spirit," for no other power will be adequate to sustain us there and persuade us that we do not dream.

Ah, that is indeed a "living hope," yet, as F.B. Meyer says, "How little does the wailing infant, over whose cradle glistens the coronet, won by the stout arm of a soldier-ancestor, understand of the inheritance to which he has been born. The ancestral home, the far-spread lands, the noble rank, the prestige of an ancient and lofty lineage-all these things are his; but years must pass ere they can be truly realized or appreciated. And how much less do the most saintly and heaven-taught spirits conceive of the inheritance which is ours so soon as we become the children of God through faith in Christ Jesus."

Somebody tells the story of an old Scotch woman who once moved from a basement to a sunny garret. Asked her reason for moving she replied:"Ye canna hear Matheson (the blind preacher) preach and live in a cellar." The narrator calls this a "wonderful tribute" to George Matheson. Shall we not right here and now render the same tribute to our beloved Paul? Shall we not in anticipation dwell in the eternal mansions?

"Oh home of fadeless splendor,
Of flowers that fear no thorn,
Where they shall dwell as children,
Who here as exiles mourn.
Strive man, to win that glory,
Toil man, to gain that light,
Send hope before to grasp it,
Till hope be lost in sight.''

F. C. Grant

(To be continued in next number, D.V.)

Some have gone forth far from loved ones and home,
Leaving their all for His service alone;
Counting the gain of this world only dross,
Seeking no glory save that of His cross.

Some have gone forth into darkness so dense
Darkness that crushes-a darkness intense;
There in far lands where their Lord is not known,
Gladly to work for His glory alone.

Some have gone forth with the story so old,
Reaping a harvest more precious than gold;
Are you, too, faithfully doing your share,
Helping together by gifts and by prayer?

Some have gone forth-but so many remain,
Safely at home, other honors to gain;
Millions of lost ones who never have heard,
Few-oh, so few-to go forth with His Word.

Grace Troy

How slow we are to rise to the height of God's thoughts for His people! How easily we sink to the level of our own!

The prodigal's highest thought was to be a servant in the house, but the Father brought him into sonship, and gave him to taste all the sweetness of intimacy and relationship-a son's place in the house. The purpose of God was not to have servants-the angels occupied that place-but sons before Him.

For this purpose the Eternal Son took flesh and blood, became man, to "bring many sons to glory," He, the Leader of their salvation, being made perfect through suffering (Heb. 2:10).

This too for God's delight, for we read:"Chosen in Him before the world's foundation, that we should be holy and blameless before Him in love" (Eph. 1:4). This is Christ's place as Man. But He is also the Son, the Beloved, and we therefore were marked out beforehand to sonship through Jesus Christ to Himself, according to the good pleasure of His will. God the Father has taken us into favor in the Beloved, and we are in the blessed secret of His counsels.

"All the Father's counsels claiming
Equal honors to the Son;
All the Son's effulgence beaming,
Makes the Father's glory known."

We may well marvel at this grace, and wonder how such thoughts can embrace us. We can only wondering-ly adore as we see the Son of the Father's love sitting by Sychar's well, graciously touching the heart of a poor depraved sinner and creating a response to the love of God. Surely it is thus our hearts are brought to bow in worship to the Father whose thoughts have ever been thoughts of love and grace, seeking such to worship Him in spirit and in truth.

We worship by the Spirit of God (Phil. 3), and this belongs to the assembly. Hence we read, "To Him (the God and Father of our Lord Jesus) be glory in the assembly in Christ Jesus unto all generations of the age of the ages. Amen" (Eph. 3:21, New Trans.).

"Many sons" must ever belong to the Father's house, and soon the assembly will take her destined place in glory, when Satan and his host are cast out; but even now in the capacity formed by the mighty power which raised up Christ from the dead and has seated Him in heaven, the assembly is privileged to enter into the heavenly calling and position which is God's purpose for His saints. Praise and worship, circling round the Person of the Son, flow forth to the Father in the blessed intimacy and intelligence divine love has created.

Aaron and his sons belonged to the sanctuary, their privilege was to minister in holy things. This is the assembly's place before God, having somewhat to offer, acceptable through Jesus Christ. We have "access by one Spirit unto the Father," and worship Him in spirit and in truth.

What could be higher or more blessed than to sit as David did before the Lord, adoring Him for what He is in Himself, the soul filled with the magnificence of His glorious counsels, and the exceeding riches of His grace. For eternity the assembly will be the vessel of glory to God.

Does this militate against service? No, rather all true service must flow from it. A son does not discard his father's house because he performs office routine, or feels it his duty to serve. He is pre-eminently a son, with a son's affections and desires; and as such he serves, his sonship giving dignity and diligence in service.

Aaron's sons were not only holy priests who drew near to offer, but having thus offered, they came forth as a royal priesthood in blessing to men. So Peter, in his first epistle (chap. 2:5,9), gives the saints this double ministry. Our present priestly position in the heavenlies is the source of service in grace to men. Another has said, "No one is beyond his prayers," that is, in principle, we cannot be or act outside beyond what we are inside with God.

If we find our home in God's immediate presence and in the presence of the One who takes His place in the midst of the assembly, with adoring hearts entering in some measure into the Father's counsels, we shall be "imitators of God as dear children," walking in love. This, the service of grace, finds its pattern in the One of whom it is said, "Christ also hath loved us and given Himself for us an offering and a sacrifice to God for a sweet smelling savor." Here the priestly place and service of grace beautifully blend in that He is "an offering to God," and in grace gave "Himself for us."

But we are dearer to Him than our service, and He delights to have us near Himself. Only thus can we serve acceptably. "I will praise the name of God with a song, and will magnify Him with thanksgiving. THIS also shall please the Lord better than an ox or bullock that hath horns and hoofs" (Ps. 69:30,31). May we be enabled to render to Him both worship and service in their due relation and measure to His praise and glory.

"To obey is better than sacrifice, and to hearken than the fat of rams" (1 Sam. 15:22). J. W. H. N.

CHINA

We are glad to have the following interesting letter from our brother Foggin and would call particular attention to the last paragraph. Should it not be a reminder to us to treasure our Bibles more?

Dear brother:Taitowying.

You speak of my first impressions. Well, I must confess that they were different from what I had expected, but I trust that my faith will rest in God, and not in circumstances.

When I first arrived in Taitowying, everything seemed so strange. I had only known Mr. and Mrs. Kautto a few days, and I was in a foreign land surrounded by foreign people to whom I could not speak. After a little while I learned a few of the characteristics of the people, which did not appeal to me in the least. The Chinese mind does not think in the same way as that of the foreigner, and one has to learn to think in a different way.

Since my arrival my time has been fairly well occupied learning the language and playing for Mr. Kautto at the gospel meetings. These last few days we have been having more meetings than usual, owing to the fact that a great many people are coming to Taitowying from the villages on account of the bandits. Yesterday we had four meetings, one in the street chapel in the morning, two on the streets in the afternoon, and one in the Gospel Hall in the evening. It seems as though we can get a good listening crowd at any time of the day we have a mind to go out. In the afternoon we picked an elevated spot, upon which an old idol temple stood, to preach from. The people soon thronged us as we began to play and sing hymns. A Mr. Chang, an old Christian man, spoke first, and while he was speaking a woman passed by sobbing and crying aloud, and the people began to smile, and I asked Mr. Kautto what was the trouble, and learned that her son had died. It seemed so strange to me that the sorrow of another should make others smile. Then Mr, Kautto spoke, and after he had been speaking for quite a while a loud Chinese clarinet began to sound out its weird tones near-by, and its noise drowned the voice of the speaker, and then other instruments joined in the melody, including the drum and cymbal. We discovered it was the funeral band of a man who had just died, so we moved to another stand, and Mr. Kautto spoke long to a good number of people who seemed to listen well. Mr. Kautto's theme of late has been much like that of Jeremiah. He has been pointing out to the people the source of their ills, and exhorting them to turn to the True and Living God through faith in Jesus Christ. We trust that God in His mercy will grant repentance unto this people who have long rejected His Word.

This is a country where the Bible is not appreciated except by a few scattered Christians here and there, and its effect is plainly seen. Americans little realize how much they owe to the Bible; and those who are seeking to destroy it are destroying the foundation upon which they themselves are standing. Remember me kindly to all the saints.

Recent letters from brother Kautto continue to mention the unsettled condition of the country, causing difficulty in visiting out-stations and in traveling generally. Since our brother's last letter further news has come to hand indicating large troop-movements in that part in China, which will no doubt aggravate the unsettled conditions. Truly, we need to bear our dear brethren up before the throne of grace.

INDIAN WORK

Our brother Holcomb and those engaged in the Indian work have passed through exceedingly trying times this summer owing to extreme heat and drought. There has been some little relief, for which we are thankful, as per note from brother Holcomb's daughter, who writes on Sept. 12:

We have had enough rain to cool the air, and it has done the garden and the pastures some good, but our rainfall this summer has not been adequate to bring on sufficient grass crop for winter forage, so that the prospects for our Navahos for this winter are as serious as any year that I can recall. It is fortunate that they do not worry much about their troubles before they get to them. Sheep-raising and blanket-making are practically the whole business of the tribe, and the outlook in both lines is very poor. We do trust that in this time of stress, they may open their hearts to their Heavenly Lover.

We also give a more detailed letter from Miss Holcomb who wrote in the absence of her father, who had gone to attend the conference at Oakland.

Shiprock, New Mexico, Sept. 4, 1930. Dear brother:

My father has gone out to Oakland to attend the Conference there, and may remain on the coast for some weeks before returning. The Girdners and I are seeking to continue the gospel testimony here from day to day. This being the season for sheep-dipping we are having from thirty to forty Navaho callers at the Mission each day. All the sheep are to be dipped twice this year, in an effort to stamp out the disease of scab among them, so the process will require about a full month. It keeps us all busy caring for those who come to the Mission. Many come on account of our free dispensary, and others for small favors that they hope to get here, but anyway they do come, and so we have very large opportunities to present the love of God and our Lord Jesus Christ to them. Sheep-dip always brings to the Mission a number of comparative strangers, most of whom have seldom heard the gospel, and there is a peculiar joy in giving a gospel message to them. Perhaps you may have heard through my father of our new well, which supplies us all with abundance of good water for the house, not nearly as hard as what we had been using, and very cold. That is very refreshing, and it is a pleasure to give a cup of cold water to our many callers, for most of them come in off the desert very thirsty. The fact that our new well is only a few rods from the house is also an added convenience and time-saver.

One evening recently I had just gone to my room at about nine o'clock when I heard footsteps in the hall. We never lock our doors day or night except when we are all away from the house, and our Navahos come in, as their custom is with one another, without knocking. I stepped back into the living-room to meet my guests, and four young men came in. The first lives on the edge of this community; two have been at the Mission occasionally, though living farther away, and the fourth was a stranger to me. When they were seated our neighbor said, "We came to hear you sing."Then pointing to the stranger he added, "This one said he wanted to hear you tell God's Word all night."I was familiar enough with the expression "All night" to know that till midnight would satisfy them. They all gave excellent attention as I talked at length with them of God's greatness and love, of man's sinfulness, and of judgment to come. One who has never tried it, can scarcely realize into what details one must go to make simple and understandable the sweet story of God's love to lost sinners to one who has never heard it. It turned out that the stranger has been off the reservation herding sheep for a white man for nine years, and so speaks fair English; but, on account of the others, our conversation was all in Navaho. Soon after we began another man came in, and after listening for a little time became sleepy, whereupon the young man who brought the others in turned to him and said, "You do not need to stay if you do not wish, but she is going to talk to us for a long time."And their wanting to listen for a long time made it easy to say much that cannot be put into a few minutes' talk. Though this young stranger had lived so long among white people he seemed never to have heard the Gospel, and when he came back to visit among his people and heard that there was a woman in Salt-bush Community who sang and prayed and talked in Navaho, he seems to have had a desire to hear for himself. He has gone on, and one wonders il' his path will ever again cross ours, but we are so thankful for this one opportunity of talking to him and his companions at length as to their need of the Saviour and of their sins against Him.

We appreciate very much the prayers of God's children for us and our people, and would ask you in particular to pray that they may soon come to feel their need of the Saviour. -Clara E. Holcomb.

AFRICA

Last month we mentioned the safe arrival of Dr. Woodhams and family and Miss De Jonge at San Francisco. The Doctor and family are staying on the west coast. For the time their address will be 427 Washington Ave., Redwood City, Calif. Miss De Jonge has gone on to her home at Grand Rapids, Michigan, where her address is 2032 Porter St., S. W.

The Doctor writes as follows:

We are very grateful to all the saints who in faithfulness to our Lord made possible our coming home at this time. Yet our thanks are to our God who has so directed our way. The many things involved in returning for furlough make it a more serious matter to return than to go out to Africa in the first place. But in all these matters the Lord's hand was evident, and we are very thankful, and looking back can only say, "How good is the God we adore!" One of the chief matters so provided for was the opportune arrival of our brother Deans and his family and besides this, the safe journey and safe arrival. Though it was necessary for our health's sake to come, yet our hearts are still in Mambassa, and we are more anxious to be there again than we were to leave there for America. It seems evident that the time is short, and what we are to do before our Lord appears we must do promptly.

I want to visit the assemblies, but we also want to leave for Africa again by April of next year, God willing. I hope to reach most of the assemblies in the West, and as far as Chicago, before January 1st, and then return to California and take my family on East, D. V. Then after a few months of cold weather we will be ready again for the Congo.

Two sisters in the meetings here have stated their desire to return with us to the work in the Congo if our Lord shall so open the way. These are Miss Simcoe, of San Francisco Assembly, and Miss E. Creighton, of the San Mateo meeting. May brethren everywhere join in prayer for these that our Lord may direct them according to His own purpose for them. If a Roman centurion could command another to go or come, then surely much more can our Lord Jesus who is actively Head of the Body, which we are.

Mrs. Deans informs us that her son, William, who was actively engaged in opening the new station, has now been laid aside by rheumatism. Prayer is requested on his behalf.

Our brother William G. Amies reports the birth of a daughter, Mary Eunice, on September 12th, and through the Lord's mercy both mother and child are well. He also says, "The Lord in His mercy has provided for us so far, and we look to Him to provide our future needs." Our brother would value prayer on his behalf, particularly as to guidance in the Lord's work.

Just as we go to press a letter comes from our brother Win. Deans which we insert. May it call forth much prayer, not only for our brother, but that the work begun may be carried on.

Nyangkundi, August 11, 1930.

My dear brother in the Lord:

From a short time preceding the departure of the Woodhams party I have been bothered with rheumatism, but had not been affected seriously prior to their departure. The week of their going I was able to drive the car with the trunks to the port, and made several trips alone by motor-car and motor-bike after we had bid them farewell.

The extreme dampness of the forest aggravated the trouble, so that it was not long ere "Kipoy," the native carrying-chair, became the only comfortable means of travel between my home and the village shelter where the regular services are held. Use of a cane to help in walking soon followed, while appearance of the sun would be a signal for me to benefit by its healing rays, by sitting, legs exposed, for hours enjoying the heat it gave.

School term was opened on the last Wednesday in July, and I was indeed encouraged to see the goodly number of children and adults gathered to learn to read, and to hear the Word of God daily. You may be sure it was with a heavy heart I entrusted their welfare to two native Christian men, while I took the advice of Mr. Searle and Dad to go with them to Rethi, for examination and medical advice from Dr Trout of the Africa Inland Mission, who is stationed there. But I feel they are not in human hands, for we are much before God in their behalf, that the dear Christians left to instruct them may have wisdom from above, and that the Word proclaimed may be with the power of the Spirit, to the enlightenment of the unsaved for their eternal happiness through the way provided by our Lord and Saviour.

The last Lord's Day in July found the group of Pygmies encamped near-by (because of the operations of the Martin Johnson Party), at the service in response to a hearty invitation I had extended the day before. Never before have I seen so many Pygmies together, and I rejoiced to find prayer answered by their presence. Imagine over two hundred Pygmies crowded in a small area, while their negro dictators sit within as well, anxious to direct the actions of the little fellows. In simplicity the Word was presented, pointing out how we, vile sinners, may obtain redemption through the blood of God's Son given and offered for "whosoever," and of His rising, so that we worship not a dead, but a living Lord. May the very simplicity of the truth penetrate their hearts, so that some of that unusual company may desire the knowledge of sins forgiven.

Monday found us on the road to Nyangkundi, and Tuesday on the road to Rethi to confer with Dr. Trout. He said, "To bed for observation and treatment." That didn't sound encouraging at all, but when he said, "No more forest," that was about the worst he could have said, for I just love those forest folk, and my heart is in the bringing of the gospel to them. But the Lord knows all about it.

Leaving Rethi (7,000 ft.) we returned to Nyangkundi (5,000) where Mr. and Mrs. Searle have kindly offered their hospitality and attention until I am able to walk again.

Meanwhile I spend most of the day in bed, and take medicine every hour, and a hypodermic every second day, while diet is reduced to milk, eggs and vegetables, with lime-juice between meals, holding Epsom hot packs on affected parts for three hours a day as well. We have seen nothing of the sun for many days, but upon its reappearance I am to continue the solar treatment. May I ask your prayers for my speedy recovery?

The forest work will be watched from both the Nyangkundi and the Mambassa station until the Lord's mind is clear in the matter. We all realize that the Lord has been indeed good in allowing us to raise His banner there, and it is not our intention, God willing, to fail to uphold the testimony there. Manual work is being carried on . (as well as the school and gospel services) by the natives, and a bigger clearing is being made, while others are to start brick-making shortly, D. V. Pray for this light in a corner, that it may be kept burning brightly for the glory of God and our Lord Jesus Christ whom He hath sent.

While inactive physically, I am having much time for study and meditation, and I am indeed enjoying the beauties of the Word. Just now I am studying in Hebrews, and indeed delight to review the Priestly aspect of our Lord. "Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners and made higher than the heavens, who needeth not daily as those high priests to offer up sacrifice, first for his own sins and then for the people; for this He did once when He offered up Himself" (Heb. 7:25-27). What a wonderful Saviour is Jesus, our Lord! I have just finished re-reading that book by A. Glover, "A Thousand Miles of Miracle in China." How such a testimony reminds us that His eye is on the sparrow, so that we, His redeemed, may worship His holy Self knowing that He cares for us, day by day.

By the time this reaches your hands we trust our brethren, Dr. Woodhams and party, will have reached home shores. May their ministry be instrumental in pointing the unsaved to Christ, and in strengthening the faith of the saints.

With my exception, all here are enjoying vigorous, good health, and we pray the Lord will give them strength from day to day. Ask the saints to pray for me that I may, by God's grace, be raised from this affliction to be of further use in leading sinners to Christ here in this field of ripe opportunity.
Your brother in our gracious Lord,

Bill Deans.

(Psalm 45)

(Continued from p.396, Dec. 1929)

The full title of our psalm (and let us always remember that the titles are just as much inspired as the psalms themselves) reads:"To the chief Musician upon Shoshannim, for the sons of Koran, Maschil, A Song of Loves." The title therefore is very full, and indicates the character of the contents in a remarkable way.

Three psalms are entitled "Shoshannim," or "Al-shoshannim," meaning "upon lilies"-viz.:Ps. 45, 68 and 80. In ,each case, we have the preface, "To the chief Musician." The one here addressed would doubtless be the leader of Israel's sweet singers (see 1 Chron. 6:51-48). What a mark of grace that the descendants of the rebellious Korah (Numbers 16) were chosen to lead the praises of Israel! For us, the Chief Musician is the One who could say:"In the midst of the assembly will I sing praise unto Thee."

"Upon lilies" has occasioned some controversy but it has been pointed out that the references to the flower in the "Song of Songs" help to a right conclusion. A Palestinian writer has described the lily of the Holy Land as luxuriating in the valleys and usually found growing among thorns; he says, "Nothing can be in higher contrast than the luxuriant, velvety softness of the lily and the crabbed, tangled mass of thorns."

We always associate this lovely flower with chastity and beauty, therefore it may well speak to us of the holy Manhood of our blessed Lord, and all the attractive grace seen so perfectly in Him, in contrast to this scene where the curse occasioned by man's sins still rests.

It is a "Song of Loves," or, as is usually accepted, "A Song of the Beloved," and whichever way this may be interpreted, it will readily be conceded that the psalm is full, blessedly full, of Christ. The preface, verse 1, has a beautiful alternative reading:"My heart bubbleth up with good matter:I speak of the things which I have made touching the king:my tongue is the pen of a ready writer." The heart is full of delight, and while "musing, the fire burned," until a burst of praise is poured forth to the One whose glorious majesty had captivated the writer.

Son of Man, yet Son of God, fairer than all the earth-born race, He stands uniquely alone, transcendent in loveliness. "Grace is poured into Thy lips." John's testimony, "Full of grace and truth," is surely in beautiful accord with what is here written of the King; and "God hath blessed Thee forever," speaks of that which is beyond the earthly blessing made sure to Israel, for whatever is established in Him must abide eternally.

The psalm unfolds the triumphant reign of Messiah, and the association of the Jewish remnant with Him in the day of His manifested glory, when He takes the throne and rules in righteousness. It may help us to a right understanding of the psalm if we read verses 3 to 5 as a parenthesis, showing how the kingdom will be established. He comes, not to take the throne peacefully, acclaimed by a world grown weary of conflict and glad to hail the "Prince of peace," He is bidden to gird His sword upon His thigh, and go forth in majesty, glory and power. He must subdue all things to Himself, putting down His enemies. Truth and righteousness demand the execution of judgment upon the wicked and rebellious inhabitants of the earth. It is the answer practically to the previous psalm (vers. 23-26). The enemies of the King and His people fall, and the way is prepared for the establishment of the Kingdom.

But the King is indeed King by divine right; more – HE IS GOD. The. next section of the psalm (vers. 6-9) gives Him His proper place.

Hebrews 1 :8, 9 quotes these verses when contrasting the position of angels with the place and glory of the King. God made His angels spirits, but He hails this glorious Person, "Thy throne, O GOD, is for ever and ever:a scepter of righteousness is the scepter of Thy Kingdom." So it is God's righteous pronouncement of Messiah's path in Ps. 45:7. "Thou lovest righteousness, and hatest wickedness" will be characteristic of His glorious reign, His scepter will be a right scepter, His rule a righteous rule. But Isa. 9:6 reads:"To us a Child is born," and so here He is anointed with the oil of gladness above His fellows. What wonderful grace, what a holy marvel, that when He enters upon His glorious inheritance it will not be in solitary grandeur, but with those who are "heirs of God, joint-heirs with Christ!" In Zech. 13:7 He who is hailed as Jehovah's Fellow is seen smitten in His humiliation, and then associating His followers with Himself! So also in Isa. 53:10-12. His soul is made an offering for sin, but the pleasure of the Lord prospers in His hand, and He divides a portion with the great:they share in the spoils of victory.

The excellency of His glorious Person is next before us. "All Thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made' Thee glad." It will be remembered that in the "oil of holy ointment" (Exod. 30:23-25) myrrh and cassia predominated, and these speak of the graces seen in perfection in Him. Aloes too were among the chief spices (Song of Solomon 4:14).

The Queen is seen in gold of Ophir at the right hand of the King. This is necessarily the godly remnant, received in grace and clothed in righteousness-the Jewish Queen, the earthly Bride. She is called upon to forget her father's house. Association with this glorious King necessitates a complete yielding to Him, and laying aside all former earthly links. "So shall the King greatly desire thy beauty, He is thy Lord, worship thou Him." Love can never be satisfied with anything less than complete surrender, and it is in yielding to Him entire affection and worship, that the preciousness of His love is enjoyed. Thus all else is forgotten.

Tyre and other nations own her with presents, and entreat her favor; blessing once more flows to the nations through the Jews. The Queen is "The daughter of a King," 1:e., perfectly suitable to be the companion of a King. "The Sanctifier and sanctified " are all of one, "for which cause He is not ashamed to call them brethren." Born of God, she is all glorious within, and clothed with wrought gold-externally and internally she is perfectly suited to her new place and relationship. As to the virgins, her companions "that follow her," it has been suggested that Jerusalem is the queen and the cities of Judah her companions.

There is no longer glorying in the fathers; the One who perfectly fulfilled every promise eclipses those in whom the promises were deposited. Instead of fathers, their children are made princes in all the earth. Messiah has come in glory and judgment, the Lord of Hosts is with His people, joy and gladness fill the whole scene; so in the psalms which follow we see the consequences- complete triumph over the enemies of Israel, and Jerusalem once more the center of the whole earth. (See Ps. 46-48 and 50.)

"Israel's race shall then behold Him,
Full of grace and majesty!
They who set at naught and sold Him,
Pierced Him, nailed Him to the tree,
Then in glory, then in glory,
Shall their great Messiah see."

J. W. H. N.

(To be continued, D. V.)

Calendar:March 16th to April 15th

DAILY BIBLE READING …… March 16th, 1 Cor. 16; March 31st, Gal. 2; April 15th, Colossians 1.

SUPPLEMENTARY READING … March 16th, Isa. 40; March 31st, Isa. 55; April 15th, Jer. 4.

Some need He sees the stone requires
He only can impart.
And while He works, sweet murmurings
Reach me from His great heart.

A stone lies in the quarry,
The Master bends above,
The hammer and the chisel
Are used alone in love.

It doth not make resistance,
This stone, but lies quite still
Beneath the Hand that shapes it,
According to His will.

Each stroke so sure and steady,
Rounds off the ruggedness
That only mars its beauty,
Nor addeth to its grace.

The One who wields the hammer
On this unsightly stone,
But seeks to stamp upon it
The impress of His Son.

We're stones in God's great quarry,
The world, from whence we're hewn,
And which the Master-workman
Prepares, where'er they're strewn.

The process is oft painful,
But oh, how better still,
A broken heart in God's hand
Than an unbroken will!

H. McD

(Col. l:18, New Trans.)

That Jesus was the Prophet spoken of in Deut. 18:15, there can be no doubt. That He too was the Priest who should bear the glory and be the counsel of peace (Zech. 6:13) is evident. And it is indisputable that He is the King of Psalm 2.

It is cause for thanksgiving that so many believe this and adore Him for it. Still with many of us there may be cause for adjustment, for, without least suspecting it, we may believe in the doctrine and not in the practice; so we will take an example from Mary in Luke 10:39; John 11:32 and 12:3.

MARY’S PROPHET

Mary "sat at Jesus' feet, and heard His word." Undoubtedly, she would be pleased to hear what others said and to read what they wrote; but she "sat at" His feet only.

Hero worship is very common and we all are prone to it. Saul of Tarsus was one of these (he sat at the feet of a great teacher) till he met the Prophet of whom we write. Other voices had charm for him till he "heard the voice of His mouth" (Acts 22:13; Isa. 30:30). The Spirit has taught us to say "His mouth is most sweet" (Song of Sol. S:16). How very sweet to Mary was His mouth! He was the Prophet to her.

MARY’S PRIEST

Sympathy is a precious thing, and we feel-O, how much!-the need of human sympathy, especially when the heart is torn by some loved one being taken from us. Some of us know the distress of watching, from behind the rostrum curtains, the mourners assemble in the Church house; knowing their sorrow, also their expectation of comfort, has often made us groan out to the Lord.

Mary would be glad of those sympathizing Jews, but it was the face and voice of Him Who was the Priest to bear the glory and speak the peace (Zech. 6:13; John 11:4, 25) that gave her the true sympathy. "She fell down at His feet" and then walked with Him to the grave. He was the chief Mourner in that graveyard.

Beloved reader, have you not felt His hand in yours and been conscious of His tears mingling with yours? His is the true human sympathy, for He is the glorified Man; the resurrection and the life, Who said, "I will not leave you comfortless:I will come to you" (John 14:18).

MARY’S KING

Pilate said, "Shall I crucify your king?" The answer was, "We have no king but Caesar." God says, "Yet have I anointed My King" (John 19; Ps. 2). Mary discerned the Lords Anointed and the people's vain thing. She is in the spirit of the Jewish remnant in Matt. 28:9.

The beautiful feet of Him Who shall say to Zion "Thy God reigneth" are anointed and worshiped (Isa. 52:7). In Mark, she anointed His head and her name is not revealed. It is the sin-offering Gospel and the Saviour is seen in the house of a leper.

It was the sinner's lot to crown Him with the emblem of the curse, but when we "have obtained like precious faith" with Mary, we can anoint Him with precious ointment. Instead of abuse we give Him our praise.

The sin-offering was anointed and the vessel broken (Lev. 6) and the woman in Mark 14 breaks the box, a thing we are not informed of in John 12; but John tells us something that suggests the day of manifestation, namely, the woman's name; the weight of the ointment and the costliness:also that the house was filled with the odor.

God has purposed to head up all things in the Anointed (Eph. 1:10) and we have a blessed example in Mary giving Him the first place in all things. God's thought surely is ours now, and we gladly say, "He shall have the first place in all things."

How wondrous the glories that meet
In Jesus, and from His face shine,
His love is eternal and sweet,
"Tis human, 'tis also divine!
His glory-not only God's Son-
In manhood He had His full part,-
And the union of both joined in one
Form the fountain of love in His heart.

E. Chas Taylor

I.-THE WOMAN’S SEED

In one way it may seem as though a great division in God's book comes between the second and third chapters of Genesis. From a scene pronounced very good and in full accord with the Creator who has brought all to perfection, we pass to an entirely changed condition in chapter three. We pass from accord to discord, from blessing to curse, from peace to conflict, from innocence to sinfulness, from light to darkness, from contemplation of the goodness of God to that of the evil of Satan.

But here commences that work-so different to what occupies our attention in the first two chapters-which shall not cease until it brings in the day of eternity. Of that day the seventh serves as a type, and the vision of its glory closes the volume of inspiration. So God, His rest broken, His creature fallen, His wisdom and power called in question, now becomes the Worker to reverse the whole condition. This, however, is not to be accomplished by a word like that at the beginning when He spake and it was done, but though a long process of test and trial as decade, century, and millennium roll on; His purpose all the while slowly but surely unfolding as the lessons of the ages are imprinted on the passing years for every rank of His intelligent creatures to read and ponder when Time's great book is finished.

That as much of this as He desired faith to know might be a present possession, God wrote His wonderful Word, itself a progressive revelation which carries us out of eternity along the stream of time into eternity again. With it now completed we, upon whom the ends of the ages have come, can look backward over their record, and look forward to aeons yet to come, the course and end of which faith discerns, in outline at least, from these God-breathed Scriptures of holiness and truth.

Yet after all there is not so much of a division between these first chapters of Genesis as it might seem. Without a doubt the seven days present a kaleidoscopic view of that great moral and spiritual reversal of the ruined state brought about by sin, just as in them we also have a record of the work which changed a scene of chaos to one of order, of barrenness to fruitfulness, of death to life. So that great work, whose record commences in Genesis 3 and comes to its glorious finale in the Apocalypse, is linked with what precedes, as are the means to the end.

By way of introduction, in a few master-strokes God gives a picture setting forth the essential characteristics of His great salvation. By it man is brought out of his moral and spiritual ruin into the fulness of the new creation in which all is of God who reconciles, and in which He finds His eternal rest. How the sublime simplicity of this record brings mind and soul into immediate touch with Him. Beautifully simple, yet divinely emphatic, its language is, "God created," "God said," "God made." It is God's work and rest all through. This wrought all the change. And now as we come to view, not a physical and material ruin, but what answers to it in the moral and spiritual realm, it is God from whom all proceeds by which the work of transformation is effected. Nothing that creature-mind could plan, whether angel or man, could meet the condition. "You… dead in trespasses and sins…but God…hath quickened."

In what God says to the serpent we have what embodies the greatness of His eternal purpose, as we consider it in the light of His completed revelation. It is the bud of promise which shall gradually open and bloom as the flower of eternity-its glory never fading, its fragrance ever filling the universe of God.

If the ages must begin to run their course with a tabernacle* in which the cherubim dwell and the flame of the flashing sword is set, and man driven out of the Garden, they shall end when the tabernacle of God is with men, "and God Himself shall be with them, their God." *The word for "placed" in ver. 24 is shaken, which, in the form here used, means "caused to dwell," and as in Josh. 18:1; Ps. 78:60, "to pitch, or set up a tent." From it is derived the word for "Tabernacle" as used to denote the framework and inner curtains of God's dwelling-place.* How shall these things be? The Seed of the woman shall bruise the serpent's head, though in this conflict the Victor is to know the bruising of His heel. That smitten head shall find its place for the ages of ages in the lake of fire and brimstone, while the wounded Conqueror shall be seen at the center of God's vast universe of bliss when God shall be all in all. Then shall have come to pass in its full meaning the primal announcement of the serpent's curse, humiliation, and utter impoverishment, which we hear fall from the lips of God in the Garden of Eden. With the last confused sounds of conflict silenced, the great calm of eternity shall ensue, and with the all-pervading peace of God, the God of peace shall be with men.

Here too in this, the first promise and prophecy as the ages are about to begin, there is embedded "the hope of eternal life, which God, who cannot lie, promised before the ages of time."

But we must turn to what is ever central to all of which we thus speak, and which indeed is the foundation upon which rests the accomplishment of this great program-the Cross. As its far-reaching results pass before Him who is the Seed, He says, "The hour is come that the Son of Man should be glorified." Only by Him being as the grain of wheat that dies can the seed of the eternal purpose yield its increase. Both the glory of the Father and His own glory are connected with this hour. He makes its meaning plain in a way that links with our present theme. "Now is the judgment of this world; now shall the prince of this world be cast out:and, I if I be lifted up out of the earth, will draw all to Me." The inspired comment is, "But this He said, signifying what death He was about to die."

Now the general principles, character, and course of "this world" are disclosed in the actions recorded of the three who first participate in this Garden-scene; and manifestly the spirit-being who initiated this system by his action on this occasion is its ".prince." The judgment of both come to light in the hour of the Cross. It is the hour of concentrated struggle between this "prince" and the "Seed." In one way the noise of battle had rolled down the centuries from the days of Cain and Abel, as the seed of the serpent and the seed of the woman – two companies – developed in the course of time; but when He came who was ever first in the mind of God, then, too, the adversary came again into special action to assail this Second Man, as we see he appeared to ensnare the first. Defeated, he "departed from Him for a time" (Luke 4:13, New Trans.); and now in this hour, as the Lord says, "The ruler of the world comes, and in Me he has nothing" (John 14:30).

Had it been said that dust should be the serpent's meat, symbol as that must be of death-for him the second death in abject humiliation-as we have seen the final issue must be? But is this now God's Man, the promised Seed? Ah, he will cause Him to eat the dust of death in all the bitterness and horror of it-crucified; will end the struggle in a show of power which would prove God to be what he had insinuated at the beginning (Gen. 2:17 with 3:5). But the Cross, though such a strange and awful end to such a life as that of this Man, apparently such an utter defeat of God and good, turns out to be the eternal witness that not God but the serpent is "the father of lies." For since "the children"-that seed of the woman which began in its , collective sense with Abel, and so is seen to be the seed of faith-"partake of blood and flesh, He also, in like manner, took part in the same, that through death He might annul him who has the might of death, that is, the devil." He humbled Himself unto death, even that of the cross. He was made some little inferior to angels on account of the suffering of death, so that by the grace of God He should taste it for every thing. He does not take it from the enemy, but says to God, "Thou hast laid Me in the dust of death." In this depth of humiliation He put His heel in crushing power upon the head of the enemy, though in doing so He suffers to gain the victory.

If this is the inner meaning of the Cross, we must link it with what it leads to. Does not the heel of the Seed crushing down the head of the serpent tell of His exaltation to a place of power, so that the inner meaning of His suffering shall be translated into acts of irresistible might? In the course of its exercise, He will effectually remove forever this enemy to his own destined depth of abject humiliation and utter poverty. Out of the depths He has ascended into the heights, "above all the heavens, that He might fill all things," and "He has led captivity captive."

Here then, as we view the Cross in its relation to the woman’s Seed, we see the victory over the adversary who wrought to dishonor god and drag down the first man with the race into his own condemnation. That victory makes possible the bringing of a multitudinous seed out of the ruin to abide forever in the perfection of the Second Man and Last Adam, even the new creation composed of those who are of faith, along with all things, in due course, reconciled by Him to the fulness of the godhead, peace having been made by the blood of His cross.

This fittingly appears as the first foreshadow of the Cross, when god became the great Worker to accomplish that scene of perfect blessing in abiding glory fore-shadowed in the first two chapters of Genesis. John Bloore.

(To be continued, D. V.)

(Continued from p. 367)

"And what the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which He wrought in Christ."

There is a great deal of unutilized power in the world. Edison, America's great inventive genius, once said that it almost drove him mad at times, as he stood by the Atlantic, to see the immense power represented in its tumbling, heaving waters, utterly lost to man-infinitudes of force un-applied, undirected.

And there are likewise great spiritual resources available for the Christian, of which he knows little, and appropriates less. Our verse speaks of "the exceeding greatness of His power to us-ward who believe," but when we look at our lives, where is it manifested? We are in this respect too much like those who do not believe.

It is therefore no wonder that the apostle prays that we might practically acquaint ourselves with our resources. For it is of practical knowledge that he is speaking, even though its ultimate efficacy will only be known in actual resurrection. It is not an intellectual dallying with a dream that he covets for us. He longs that all the floodgates of our being might be thrown wide open that this "exceeding great power" might flow in and possess us. He would have us all Careys, Livingstones, Arnots, Judsons, Patons, Grenfells, Spurgeons, Moodys, Hodges, Darbys, Arthingtons, Boardmans, Mullers, centers of force in the circles in which we move. Surely it might almost drive us mad, as we stand by the ocean of God's power and find ourselves so feeble. Paul could say, "I can do all things through Christ who strengthened me." Are we then ever to be content to "live at this poor dying rate?"

The opening of the second chapter of this epistle assures us that we were once made alive from the dead, that "God, who is rich in mercy, for the great love wherewith He hath loved us, even when we were dead in trespasses and sins, hath quickened us together with Christ." That is our common experience. Yet the apostle would still have an exhortation for us of this day, as he had for those of his own, "to awake from among the dead," where we sleep as if we were still of them.

That fine Christian missionary, Dan Crawford, has written a little article, entitled "All-at-it," in which in terse and trenchant language he exhorts us to rise as one man, to work all together, to tolerate sluggishness in none, if we are to get things done. It is a thoroughly worth-while message. A long pull, and a strong pull, and a pull all together, with God back of it; God, the great, living, loving Energizer of all things, back of it. Then indeed, the "all things" of the apostle will be as nothings before us. But not sooner.

A collocation of words bespeaking power, in this and the following verse, is served up by the commentators as a collation on which to feast both intellect and heart. For Paul they are the outpouring of an exuberance of joy, the daily experience of his own life. He knows in rich living what each word means. Of the Greek words employed Lange tells us that "dunamis is the 'brachium divinum' (the divine arm), iskus (with a play on the root significance) is its muscles, kratos is the power manifesting itself, energeia (energy), the actual efficiency." Some, using other imagery, liken them to "root, tree and fruit." And do we not all sigh for more "efficiency," more "fruit?"

"Abide in me, and I in you," said Christ. He is the "arm" of the Lord, He is the "root" and the "tree."
He alone "giveth power to the faint, and to them that have no might He increaseth strength."

To picture to us in a vivid way the might available for us, in our feebleness, Paul now refers to the power that was put forth in the resurrection, ascension and session at God's right hand, far above all principality, and power, and might, and dominion, and every name that is named, of the Man Christ Jesus. It is a picture in the truths of which shine out all our hopes. If Christ be not raised, then we are of all men most miserable. Everything is for us pitch dark. Everything for the world is pitch dark. The lovely ideals, the epic story, the tender, compassionating love of the "Man of Sorrows," are but vain dreams; our hopes but bitter illusion. Just, however, as the Christians of early days saluted one another with, "Christ is risen," we, after this long time, may respond, "Christ is risen indeed!" Our faith has not built itself on "sinking sand" but upon a "rock of Gibraltar." All the intellectual acumen and all the ingenuity of infidelity have here expended themselves for us in vain-"Christ is risen."

And the power that was for Him, is for us. Resurrection of the dead is a mighty work. Who may raise the dead but God? Christ's session at God's hand in glory is a mighty work. In the hands once stretched upon the cross is clasped no idle scepter. He "who was crucified through weakness" has gathered to Himself all the forces of the Universe. The Man Christ Jesus, "far above all principality, and might, and dominion," sways all things with His word, and He saith to this world "Go," and it goeth, and to that world "Come," and it cometh, and to this might or dominion, "Do this," and it doeth it.

Might is thus controlled by "right," and "right" is animated by "love," and Divine Love is ready to make this might available for our service. "The exceeding greatness of His power" is for us who believe. We are members of that Church, for which, over all things, He is Head. We are His Body, and every nerve and sinew should be energized by His power. We are the completion of Him who filleth all in all.

Thus our chapter closes with the supreme exaltation of Christ. He who has been pictured in the beginning of the chapter as under God the divine Channel of blessing for us, is now blessed with what for Him, because of the goodness of His heart, constitutes supreme blessing, a place of power, filling all in all, and thus bringing gladness to all, "reading His history in His people's eyes."

"Hail, gladdening Light, of His pure glory poured,
Who is the immortal Father, Heavenly Blest,
Holiest of Holies, Jesus Christ, our Lord-
Worthiest art Thou at all times to be sung,
With undefiled tongue,
Son of our God, Giver of Life alone,
Therefore in all the world, Thy glories, Lord, we own."

F. C. Grant