Faith is far-sighted in two directions:it looks back to Christ's work on the cross and onward to the fulfilment of God's promises to His people of their eternal inheritance. The backward look sees Christ making an offering for sin on the cross, doing a work which saves every believing sinner. Every Christian who has read Scripture knows that Christ bore his sins in His own body on the tree. Faith sees a work done there which makes sure the eternal salvation of every believer. Faith believes in Christ in a way that is unlike any other kind of believing. Christ is real to faith, more real than anything we can see or hear in the present. "Whom not having seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory" (1 Pet. 1:8).

This one verse of Scripture shows how Christianity, evangelical Protestant Christianity, differs from any and every other religion on earth. No other has an unseen Saviour to love, believe in, and rejoice in. Many real believers have never learned to avail themselves of all there is in this one bit of Scripture, out of the great Word of God. It shows three parts to the Christian's experience; 1, loving Jesus Christ; 2, believing in Him; 3, rejoicing in Him. Loving, believing, rejoicing:that is what God has for every human being who will accept His grace. Faith is really the foundation of it all; Christ has to become real to us by faith before we can love Him, believe and rejoice in Him.

By faith Christ is a reality to us, so real that we love Him above all else within our knowledge. As one walks in the light that shines from Him upon our path and in our hearts, there is growth in patience, meekness, and all that makes up a believer's life. Christ cannot abide in us thus without our showing out His presence within us. We walk, we grow, we learn; we become more like Him in our ways, our thoughts, our lives. He bids us watch; He bids us pray; He gives us all we need for the path we walk in. Christ can meet for us every emergency, can make up for every loss, can give us so much more than He takes away from us.

Faith delivers people from becoming careworn, prematurely old; it gives people real peace as they are occupied with Christ. Faith in Christ grows fast in trials, needs, weakness, loss. God takes things out of our hands here that He may fill them with things which are to last for ever. We imagine what we have here is ours, belongs to us; but the things we have here are not ours really; they are God's things committed to us for a little to use for Him. They are for us to use a little while, but not to KEEP. This is true of all we have here, of every kind of possession. One buys, or is given something; he calls it his, and it is his to USE-that is all. It may be clothes, a house, a car, any personal belonging; it is just ours to use for a time, but our own possessions are ETERNAL. The portion of faith is "an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you."

Faith has things of its own, not to use for a time and then leave them; faith's possessions are for ever, they belong to us, they are ours. Not for a year, for a season, not even for a lifetime; not until they wear out, or are out of style, or until we tire of them. No; what are really ours we shall never tire of nor will they wear out. Perfect, real, satisfying, there will be no flaws in them, nothing imperfect, nothing to mar our joy of ownership. They will be His gift to us, so will not disappoint us, and we shall never tire of our portion. Faith knows this because we never tire of Christ here, and our portion there will be His gift, and He will be in it for us to enjoy for ever.
You can see how far-sighted faith is! It not only sees back to the cross, but onward to eternal glory, to the being satisfied unto the ages of the ages. Unbelief is never satisfied. Look into the faces you meet, and see what marks them. You see unrest, unsatisfied desire and longing, but not satisfaction. But the victory that faith gives opens the heart to Christ, and christ satisfies. Will it not be wonderful to be satisfied for ever?-satisfied with the presence of the One we have loved and trusted here. He has put all into His Book that we need to know and learn here, but how little is said about the place He has gone to prepare for us. We are told what will not be there, and that is something so wonderful!

"And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and be their God. And God shall wipe away all tears from their eyes; and there shall be NO MORE DEATH, NEITHER SORROW, NOR CRYING, NEITHER SHALL THERE BE ANY MORE PAIN:for the
former things are passed away" (Rev. 21:3,4).

This is what faith sees before it. No matter how dark, how trying the days here, how many tears, or how much pain, faith can look on to that day when all these things will be gone for ever, when there will be no more tears or pain, when sorrow will be gone, when the presence of Christ will banish everything that can disturb peace and joy. We can always look on to that if we have faith in Christ. Christ is our portion, and it is wonderful that we can always be thinking of Him, of His love, of His dying on the cross, of His coming again. Do you love to think of Christ? He was in all the past, for He created all things. He will be in all the future, for He upholds all things by the word of His power. He cares for us, watches over us, is with us, if we will receive Him, welcome Him, and not shut Him out of our hearts. Any one can believe in Him, can trust Him who cried:"Come unto Me all ye that labor and are heavy laden, and I will give you rest" (Matt. 11:28). J. W. Newton

(1 Kings 20:28)

The army of the King of Syria had suffered a severe defeat at the hands of the forces of Ahab, King of Israel. The battle had been on the high ground, where the horses and chariots of Syria had been of little advantage to the northern nation. To comfort their monarch his servants had said of Israel, "Their gods are of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they" (ver. 23).

Thus it came to pass that another campaign was commenced, and at the return of the year Ben-hadad went up to Aphek, and launched his new attack against his foes. The Syrians "filled the country," but the children of Israel were only like "two little flocks of kids." "But God"-. What a change is produced when those two words are introduced! Jehovah was for His people and His glory was at stake, so we read, "And there came a man of God, and spake unto the King of Israel, and said, Thus saith the Lord, Because the Syrians have said, The Lord is God of the hills, but He is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord" (ver. 28). And so it came to pass. The great host of Syria was overwhelmed, and utterly routed.

The God of the hills was the God of the valleys then, and He is just "the same" for us now. The heights are His and the depths also. The hills of light and the vales of darkness are alike under His control.

"He everywhere hath sway,
And all things serve His might;
His every act pure blessing is,
His path unsullied light.

When He makes bare His arm,
Who shall His strength withstand?
When He His people's cause defends,
Who then shall stay His hand?"

In the days of His flesh the Lord Jesus was all-sufficient, on the holy mount of transfiguration, to fill the hearts and thoughts of those privileged to be there. They listened to the Father's voice as honor and glory were conferred upon their Lord, "when there came such a voice from the excellent glory, This is My beloved Son, in whom I am well pleased."

But the mount had to be left for the vale, and suffering and sorrow were there, and the failure of the apostles to succor the distressed. But the Lord was enough for the valley-gloom as He had been for the hill-top glory, and relieved the pressure of broken humanity with His word.

We are apt to be satisfied with the hills and to murmur in the valleys. Is it not so? Let us ask our hearts, Do we believe that our God is "the God of the valleys also?"

The seasons of prosperity in temporal things appeal to us as being good and profitable. The times of adversity are judged to be evil and unprofitable. But it may be that our God who knows the end from the beginning in all things sees that the valley is better for us spiritually than the hill.

The history of Hezekiah's sickness which he himself gives to us when he was recovered shows this clearly. When in the valleys of trial and weakness he had turned his face to the wall and "chattered like a crane or a swallow." But he learned that God was the God of those valleys of suffering and pain. "O Lord, by these things men live, and in all these things is the life of my spirit!" he cries, in the end. He has learned the invaluable lesson that the most contrary things, as they may seem to nature, are the most favorable for our truest advantage.

If we turn to Ps. 84 we shall find there that the hilltops of rest and praise give place to the valleys of exercise and prayer. The valley of Baca-of tears-has to be passed through, but it is made to contribute a well spring of refreshment, while the rain from on high covers the arid desert ground with the flowers and fruits of richest blessing. So the valley of Achor-of trouble-becomes a door of hope for Israel ultimately, as the valley of Elah-of the curse-yielded victory in the past. God is the God of the valleys.

So if passing through the deep gloomy canyon, where wild beasts may lurk and wicked bandits hide, we need not be dismayed. The valley of the shadow of death will know the light of His presence with us until the end, and then the hills of glory-"the house of the Lord, for ever"-will be our portion. Inglis Fleming

Full of solemn meaning is it to us of this day that the Lord in that day looked on Israel as an unkept, unfed flock. "When He saw the multitude, He was moved with compassion on them, because they fainted and were scattered abroad, as sheep having no shepherd." And yet-though this was the judgment of the great Shepherd-there was much religion then. Sects were numerous, feast-days were kept, and there was a great stir in all that which might have marked a day of public religious decency and devotion. That generation were soon to bear witness to themselves, that they would not go into the judgment-hall of the Gentiles, lest they should be defiled, and be thereby hindered from keeping the Passover. The money that was soon to purchase the blood of a guiltless man, they would not put into the treasury. Excision from the synagogue was dreaded, and Moses was boasted in; the Gentile was despised likewise, and the Samaritan was shunned. Ceremonial cleanness would be preserved. Teachers abounded, and zeal. And yet, under the eye of Him who saw them as God saw them, Israel was without a shepherd, an unkept, unfed flock. The land was as a field which needed the tillage of spring. It was no reaping-time then, as it ought to have been, where all this religiousness was, and when the Heir of the vineyard had come. In the thoughts of the Lord of the harvest, it was rather a time for "the first works" to be done over again, a sowing-time; and the servants had to be sent into the field with the plough and the seed, and not with the sickle.

From The Evangelists (Matthew. p.22) J. G. Bellett

(Continued from p. 158)

CHAPTER THREE

"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God" (Ephes. 3:14-19).

The above quotation connects with verse 1 of the third chapter and the closing verses of the second chapter. Verses 2-13 are a parenthesis in the argument, "The Ministry of the Mystery," and are epitomized by Lange:"Ver. 2; The apostolic Office is a gift of grace. Vers. 3 and 4, The method of communication. Ver. 5, The period and persons concerned in the communication. Ver. 6, The purport of the mystery. Vers. 7-13, The ministry and unworthiness of the recipient." Let us, however, each one for himself, carefully analyze this important passage, that our Hearts may be the more completely attuned to the lovely solemnity of the Apostle's second epistolary prayer. When the spirit is prayerful the atmosphere is worshipful, and it is only as worshipers that we may thread our way amid the sacred arcana of God's great heart of love.

The temple of the second chapter is the dwelling of a God who "is love," and the love of Christ is the sweetest incense in its worship. The prayer may thus be regarded as fulfilling a similar office to that of the 13th of 1st Corinthians in the activities of the Assembly. If we treat it in that way, it is with the understanding that is far from being its sole purport. Such treatment however, will, we trust, be fresher because of the different viewpoint.

The Apostle is seen falling on his knees, sensible of his own and the Ephesians' incompetence and God's greatness; the immeasurability of a measureless deep stretches before him; the finite spirit expands before the infinite with intensest longing that all the fulness of God may flood it. Who of us is not possessed with a similar longing? May our ardent prayers keep company with Paul's for the Ephesians, that even in this day of sad declension a refreshing revelation of Christ may fill heart and mind to overflowing. Here is the most potent antidote to the poisonous atmosphere that threatens to asphyxiate us. Here is the only resource that will afford us a "garment of praise," when the spirit is heavy with long discouragement.

Can we learn a lesson from the words of old Ma-moteke, of whom "Coillard of the Zambesi" speaks? She was an old woman who first prayed to God when she heard that He would understand her language. She poured out her heart in Zulu. From that day "she advanced in Christian life by leaps and bounds. From being stupid she became remarkably intelligent, she seemed to renew her youth like the eagles." She died in 1876. "During her illness she saw a little grandchild, about eleven years old, was weeping about her soul. The old woman turned round and said, 'What do my ears hear? that you are longing after the Lord Jesus? It is the sweetest word I have heard-Long for Jesus all your life!' "
The sole exhortation in the Bible to kneel before God is found in the 95th Psalm. It opens with the exhortation to, "Sing unto the Lord." Then the sixth verse breaks forth:"O come, let us worship and bow down:let us kneel before the Lord, our Maker. For He is our God, and we are the people of His pasture, and the sheep of His hand." Then the words, "To-day, if ye will hear His voice, harden not your hearts," clang out, like bell upon a reef, a solemn warning. Obvious indeed is its necessity. God feeds us, God guides us, yet the whole temple may be wrecked if the spirit of prayer and praise, the moving power of its worship, grows inarticulate and dies away.

The third chapter of Hebrews injects this "hard-heartedness" into a similar though slightly different context. Christ is there presented in all His faithfulness as Priest over the house of God, a tabernacle and temple where God is worshiped in the "rejoicing of hope." That rejoicing is one of the very foundations of the house, as we noticed in our last meditation. Hardness of heart alone may destroy it. Singing and kneeling are the response to Christ's faithful care in High-priestly character, as they are, in the psalm, to that of the Shepherd.

Now in the third of- Ephesians the context is similar to that of Hebrews 3 and Psalm 95. The Holy Temple, the "habitation of God through the Spirit," rises glorious and stately in the second chapter. The parenthesis of the third chapter displays God's shepherd care reaching out to us Gentiles, through the instrumentality of Paul, a noble sub-shepherd and apostle.. "The unsearchable riches of Christ," like pastures of tender grass, spread themselves out, till, on the far horizon, they blend in the heavenly blue of "God's eternal purpose." Immediately following, the sub-shepherd is seen upon his knees that the love of Christ, the surest remedy for hard-heartedness, might increasingly be revealed to us. The temple must be filled with the smoke of its incense. If we are not to "leave our first love" (Rev. 2:4) then Christ's love must ever keep ours burning.

In a small Catholic chapel, there is, near the door, a crimson-colored heart, filled with oil, wherein floats a lighted wick, at which the worshipers kindle the little tapers in their hands as they kneel at the inner shrines. The chapel is known, because of this heart, as The Chapel of the Sacred Heart of Jesus. We deprecate such ceremonial, but let us give heed to its obvious lesson.

God is addressed as "The Father of our Lord Jesus Christ, of whom every family in heaven and earth is named." Here recurs a note from the second chapter, as to "the household of God." I understand a great lack of the "family feeling" prevails in some of the large gatherings of professing Christians of the day. Scarcely acquainted with one another, the members greet each other distantly, or not at all. Surely this must be a great damper on the worship and praise. Paul in his prayer manifests a sense of such a need in us all. This feeling may be one- of the reasons for the phrase, "of whom every family in heaven and earth is named," not only linking every several family with the others through their common origin, but heaven with earth also. The temple of old was to our Lord still "the Father's house"(John 2:16).

The thought of "the Father gave the Son" permeates the praises of this other temple. It is the great aisle that leads to the altar of incense. Well may the vast throng sing, in ever increasing wonder:

"What was it, blessed God,
Led Thee to give Thy Son?"

The next clause in the prayer is that we may be "strengthened with all might" by the Spirit "in the inner man." The blessed Spirit of God is the power for the enlightenment that leads to true worship. He "takes of the things of Christ and shows them" to us. Read 1 Corinthians 13, 14, and note how the Spirit should control all worship and service in the Church. He taps for us every vein of golden ore in God's unfathomable mines of truth. Those that are led by Him are "the sons of God" (Rom. 8:14), and in them is title to this wealth. It is therefore very much in accord with the Apostle's teaching elsewhere, that he should make his first petition for the Spirit's power. To officiate in God's holy temple apart from the Spirit is to render spiritless its worship. We are not the priests of a ritual nor the puppets of ceremonial procedure. We are not to fill the sacred silences of God’s house with the murmur of untaught words. The "Selahs" of the Psalms are preludes of further praise. The instruments of music wake to life again all the more sweetly for the "rests." In the presence of God "who is in heaven" the words of those "on earth" should be few. In these sacred silences of the sanctuary the peace of heaven settles down upon the heart, as once the blessed Spirit, with dove's wings, upon the Christ. Then indeed we await the heavenly voice, "This is My beloved Son," and every cranny of our being grows warm at the '"In whom I am well pleased." Such is indeed the Spirit's power to permeate the "inner man." Does not God Himself keep "silent in His love?"

The thought of our need of the Spirit, moreover, is emphasized in the expression, "with might." The act of worship is a wonderful act.. Spiritual might, and nothing less, is requisite for true worship. Spiritual might, and nothing less, is necessary for the dwelling of Christ within the heart through faith, for there are a thousand things without and within us that might hinder this indwelling. Spiritual food is the fuel that keeps the fires of spiritual life burning. Thoughts of His love, of His power, of His wisdom, of His purity, should ever be awakening adoration within the temple. Christ is "glorified" by the presentation of these through the Spirit. We sing,

"We praise, we worship, we adore,
As round Thyself we meet,"

but we may doubt our "gathering to Him" when our minds are not occupied other than perfunctorily with Him.

This, I take it, is the force of "Christ's dwelling in the heart" by faith. It is feeding upon Christ. "Faith" is the doorkeeper of our hearts. It is, without raising theological questions, our contribution to the Spirit's work. When you get into Love's company, you may be sure that Faith has prepared the way. It is Faith that first links us with the divine Saviour. It flings wide the "Beautiful Gate" into God's temple. It clears away the mists from our spiritual eyes that we may behold the Lord "high and lifted up" (Isa. 6:1). It heartens the spirit to cry, "Here am I, send me," as we leave the sanctuary.

"Rooted and grounded in love" applies both to individual and assembly. Tradition says that the Apostle John, carried into the Ephesian assembly in a dying condition, poured out a last exhortation:"Little children, love one another." True, or untrue, it was just like John, and the Ephesians needed it. Such love comes from Christ dwelling in the heart by faith. His love to us and our love to Him and one another are the subsoil of all spiritual growth. They also become a measuring rod, whereby we strive to "comprehend what is the length and breadth and depth and height," infinite task for infinities of time, deep calling unto deep in a ceaseless interplay of feeling. To make an apropos quotation:"So in all the play and counter play of love between Christ and us, and in all the reaction of knowledge and love, this remains true, that we must be rooted and grounded in love ere we can know love, and must have Christ dwelling in our hearts, in order to that deep and living possession, which, when it is conscious of itself, is knowledge, and is forever alien to the loveless heart. If you want to know the blessedness of the love of Christ, love Him, and open your hearts for the entrance of His love to you. Love is the parent of deep true knowledge."

Commentators tell us that the "comprehend" of our text is more intellectual, the "know" that follows, more experimental. Intellect invested in experiment is the basis of true Science. So the two coalescing, "all saints" join in experiment far more entrancing than any known to Physical Science. The "universal Church" engages in an exploration vastly more extensive than astronomers searching the pathless fields of the heavens. The great Congregation unites in an emprise in which supernatural powers alone are competent and still may fail. "The love of Christ surpasseth knowledge." Who can know it? Yet in stretching out to know will all our being be flooded with the inflowing tides of God's great fulness. F. C. Grant

(To be continued, D.V.)

BY JOHN BLOORE

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

QUES. 2.-What may we learn from the difference in order as to the bread and cup in 1 Cor. 10:16 and 11:25?

ANS.-The subjects of these chapters are somewhat different, and in this we may find the explanation. In chap. 10 the Lord's table stands for Christianity as such in contrast to the altar for Israel, and the table of demons for idolatry. In this connection the subject is our identification with the first, and therefore necessary separation from wickedness. In chap. 11 it is our remembrance of His death-its announcement according to His desire and after the manner instituted on the night of His betrayal. Here the order is the bread and the cup, for in His death the body was given and then the blood shed-the life laid down when the whole work of judgment had been accomplished. In chap. 10 it is not so much the historical order of the event, but rather the divinely established character of Christianity, and so the cup may be mentioned first as being the symbol of the blood shed, of life given up in death, because in this we have the moral basis of all fellowship with God. With what the cup signifies, the shedding of blood, we find linked the basic blessings of Christianity- the remission of sins, our nearness, peace, redemption, justification, boldness to enter the holiest, sanctification.

In the typical system of sacrifices the blood was brought into God's presence, not the body of the sacrifice. What this suggests seems indicated for us by the form of expression in the New Testament in which the truth of our positive place before God and blessing in fellowship with Him is linked with the blood of Christ. Then, too, the blood is mentioned in relation to the Lord's place in resurrection (Heb. 13:20), and our new place is one of identification with Him as raised from the dead. This is our portion as having communion with that precious blood.

Our communion is also with the body of Christ, symbolized in the bread we break. With the mention of that body as given to the death of the cross is linked not what we are brought into or given, but rather what has come to an end for us-our alienated-enemy state (Col. 1:22); our sins, for they were borne; and we are perfected forever ( Pet. 2:24; Heb. 10:10); then also "made dead to the law" (Rom. 7:4). These things have to do with the work of judgment executed upon Him who suffered in that body on the Cross.

The consideration of these things may serve to show that it is rather moral relations which are in view in chap. 10, while it is more what is historical in the order of Chap. 11. -JOHN BLOORE.

Five times in his Gospel John refers to himself as the disciple whom Jesus loved. Yet Jesus loved all His disciples-"Having loved His own which were in the world, He loved them unto the end" (ch. 13:1). But after this statement we read, "Now there was leaning on Jesus' bosom one of His disciples whom Jesus loved" (ver. 23). Evidently there must have been some characteristic about John which drew out that "double portion" of our Lord's tender love to His own.

Many have searched the apostle's record to ascertain the cause of this peculiar privilege; but do we not find it right here in our verse? Is it not that John broke through all formality, overstepping the bonds of strict decorum, to assume such intimacy with his Lord and Master? There is no record of the other disciples doing what John did; but he, by his very familiarity, drew out from that exhaustless Fountain of love what his soul craved.

And may we not say that John becomes by that very act a typical disciple for all who will follow his devotion? We may all be disciples whom Jesus loves-in that fulness experienced by John. Peter wrote, "Whom having not seen, ye love;" but is our love demonstrative like John's? Are we found, as in verse 25, "lying on Jesus' breast" by faith? Do we care to be drawn so near to Him? If we do, the place which John chose, with his portion of that infinite Love, will be ours with all that it means. And what a place of peaceful rest that is!

"Peace, perfect peace, with sorrows surging round?
On Jesus' bosom naught but calm is found."

And love's power is found there-and there alone:the power to love one another, even as John taught in his first epistle; he understood, experimentally, what love meant. Love's power too gave him boldness to stand at the cross amid that blood-thirsty crowd. We not read of the other disciples "standing by," though doubtless John was in as much danger as they (ch. 19:26).

That place of nearness to his Lord gave John the acute-ness to discern His hand in "the multitude of fishes" (ch. 21:6, 7). How quickly he said to Peter, "It is the Lord!" But why was it that Jesus selected John to remain as a witness for Him in that closing prophecy of the Scriptures? I think we have the answer in chapter 21:20-24-"the disciple whom Jesus loved.. .which also leaned on His breast at supper," was so close to that Heart of love that he could hear His voice, as it were, echoing down through the centuries.

" 'Leaning on Jesus' bosom!'-this is the place of rest,
When the trials of life surround us, and the heart is sore
oppressed;
When the soul is sad and weary, and longing for break
of day-
When doubts and fears and failings forever will flee away!

'Leaning on Jesus' bosom!'-this is the place of peace,
Where trouble cannot reach us, and sorrows all must cease.
'Leaning on Jesus' bosom!' I have no care or fear-
No danger there can threaten me, no evil venture here.

'Leaning on Jesus' bosom!' O Christian, this is your
place,-
The ONLY place of resting amid life's weary race!
Here there is naught but sorrow, sickness, and want, and
care;
But sorrow will fade into gladness in the glory over there.

'Leaning on Jesus bosom!'His arms will encircle you
round;
Listening His gentle whispers, you'll hear no earth-born
sound;
But you'll rest in the light of His beauty, like the ransomed
glorified,
And the smiles of His love will thrill you ere you reach
the other side."

Herbert Cowell

"Unto Him who loved us"-
Here's where work begins;
Unto Him who washed us
From our guilt and sins;
Washed us in His precious blood,
All to bring us back to God.

This our song triumphant
For the little while That with Him we labor,
Cheered by His blest smile.
Loved and cleansed, and fit to be
With Him for eternity.

When our work is ended,
Still the same sweet song,
"Unto Him who loved us,"
Midst the heavenly throng;
Glory be to Him alone,
His the praise, and His the Throne.

H. McD

Our brother, Frederick C. Grant, son of F. W. Grant, has gone to be with the Lord. He was ill two weeks, and though at first it was not looked upon as serious, his heart was affected, and he sank into a coma which lasted until he passed away at 10 a.m. on Lord's Day morning, July 12th, at his home in Plainfield, N.J., in his 60th year.

He was widely read in this world's lore, and the work he would have chosen was that of a professor, or teacher of others. His wish was set aside by incurable deafness, and for many years he had been a translator and final proof-reader in several languages for a well-known firm in New York. He took his Ph.D. in 1896, but such a degree pales into insignificance before another title which was his-that of a humble learner in the school of Christ, and he spent much of his free time in imparting to others what he had learned from the Word. His articles in "Help and Food" and other magazines have brought refreshment to many. Those which recently appeared, "Browsings in Ephesians," in his characteristic style, show how he enjoyed the blessings unfolded in that marvelous Epistle, and sought to arouse others to enjoy them also.

He considered his aged mother, the widow of F. W. Grant, who is still living, to be his special care, and spent much time in reading to her, and she, more than anyone else, will miss the son who anticipated her every wish.

The funeral services were held at his home at 2 p.m. on July 14th, and a good number were present-not only neighbors who knew and loved himself and his family, but those who knew and revered his father, and those who had profited by his own earnest ministry of the Word and his unfoldings of the glories of Christ.

Surely this should remind us of the fact that conditions in this country are much the same as in Africa. People will not come to the halls to hear the gospel, therefore to reach them at all it must be by adopting the methods mentioned by our brethren. After prayerful consideration of the above might we not make special effort this summer, particularly during the vacation time, by endeavoring in tract-distribution and other methods, to lead precious souls to Christ? Time is short. Opportunities will soon be gone, and multitudes will be compelled to say, '"The harvest is past, the summer ended, and we are not saved" (Jer. 8:20).

Christianity

Christianity is a living and divine reality. It is not a set of doctrines, however true; a system of ordinances, however imposing; a number of rules and regulations, however important. Christianity is far more than any or all of these things. It is a living, breathing, speaking, active, powerful reality-something to be seen in the everyday life-something to be felt in the scenes of personal, domestic history, from hour to hour-a something formative and influential-a divine and heavenly power introduced into the scenes and circumstances through which we have to move, as men, women, and children, from Sunday morning till Saturday night. It does hot consist in holding certain views, opinions, and principles, or in going to this place of worship or that.

Christianity is the life of Christ communicated to the believer-dwelling in him-and flowing out from him, in the ten thousand little details which go to make up our daily practical life. It has nothing ascetic, monastic, or sanctimonious about it. It is genial, cordial, lightsome, pure, elevated, holy, heavenly, divine. Such is the Christianity of the New Testament. It is Christ dwelling in the believer, and reproduced, by the power of the Holy Ghost, in the believer's daily practical career. This is Christianity-nothing else, nothing less, nothing different. C. H. M.

The question of supreme and vital importance for each of us is to take account of things as we find them in this world, and act accordingly, leaving much that may appear mysterious in abeyance until another day. For what we know not now, we shall know hereafter; let us therefore quietly wait, assured of this:the Judge of all the earth will do right (Gen. 18:25).

This one thing therefore I do:I take my stand, and stake my all, on the written Word of the Living God. It brings to light the two great forces in the world, good and evil, light and darkness, God and Satan, a friend and a foe in ceaseless conflict the one with the other.

This one thing also I know:I am a guilty, unclean, helpless sinner, sin and Satan have ruined me. I have forfeited my life through sin, I have exposed myself to the just judgment of a Holy God, I have fallen under the power of the devil, I need a Saviour; and I know that the one and only Saviour is the Lord Jesus Christ.

So for me to live now, is to be taken up with this precious Saviour, the Eternal Son, the Sent One of the Father, the Great Redeemer, the Creator of the ends of the earth, my Deliverer, my Lord, my Master.

I also know that many theories in vogue to-day which deny the foregoing statements, are nothing but foolish speculations of fallen humanity, Satanic rubbish, a delusion and a snare. Moreover, they are not new, but old notions revived. They leave the soul in hopeless confusion, and are in fatal antagonism to revealed truth. They deny what the Holy Spirit teaches as to the Son of God, His miraculous birth, His atoning sacrifice, His death and resurrection, and His ascension into heaven.

I know, too, that Adam's sinful race will not do for God. He has set it aside, superseded it, and brought in another race, another stock, of which Christ in resurrection is the Head, as He is also the source of its new life.

I know, too, that this blessed One has established in His own Person at God's right hand, an order of things to which sin, death, Satan's power and God's judgment have nothing to say, and that I have been delivered from the authority of darkness, and translated into the kingdom of God's dear Son (Col. 1:13).

I also know God does not purpose to set His people up again as in Adam innocent, but in Christ glorified, a new creation (2 Cor. 5:17). I am to awake in heavenly glory in Christ's likeness, both morally and bodily, being predestinated to be conformed to His image(Rom. 8:29).

I know, meantime, I possess eternal life, have the forgiveness of all my sins, am a child of God, indwelt by His Spirit, an heir of God and a joint-heir with Christ, a member of His Body, and to be soon displayed as forming with others, His Bride.

What a deliverance! What present enjoyment! What a destiny! With the great Apostle may the language of our hearts be, "But one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13,14). Thomas Oliver

(Concluded from p. 44)

The Corinthians to whom Paul wrote the two Epistles were a company of saved people, members of the Body of Christ and indwelt by the Holy Spirit, yet who were walking as men, acting and feeling in a measure like the world around them. They had allowed the old nature within them, to have sway; had insensibly drifted into the spirit of the world. Everything about Christianity was new to them, and they did not seem to realize what they were doing, or what they had lost. But whenever any single believer, or company, or companies, of believers get into the state described in 1 Cor. 3:1-4, they need the grace and power of God to rest upon them in a special way to deliver them from their wrong state. For Christians to walk as men is to lose the Christian's joy and peace, to lose the power of witnessing for God and glorifying Him; it is suffering eternal loss.

The Corinthians were "God's husbandry," that is, they were God's farm; and what kind of crops were they producing? What did Israel produce for God? Read Isa. 5:1-7, and see. Also see how entirely different the way God dealt with Israel from the way He dealt with the Corinthians. When you see a farm with poor crops, stunted, sickly-looking, what do you think of the farmer who cares for them? What sort of a reputation were these carnal Corinthians giving to their neighbors for the One who had saved them, given them all the gifts and blessings which were theirs? Let God's people realize that they are His farm, and think what kind of crops they are bearing in the sight of the world, what sort of a reputation they are giving the Christ who has saved them. Think of the vast difference between the fruit of the Spirit and the works of the flesh in Gal. S:19-24. If real believers bear the crop, "works of the flesh," is it not a false testimony to the power of Christ and His salvation?

Take a company, or companies, of believers who manifest the "fruit of the Spirit." Do they not show to the world the power of Christ to save?-show the grace and the reality of God's salvation? But what do companies of Christians who produce "the works of the flesh" show? And what will be the eternal consequences of bearing such a testimony? The fire is going to try every one's work. The farm that produces trash, or worse, will see its crop burned up, not the farm but the bad crop. And that will be an eternal loss. But a crop that is like "gold, silver, precious stones," will be eternal treasure (1 Cor. 3:10-15). Each individual in a company of believers is bearing some kind of a crop. Doubtless in the case of most it is a mixed crop, but how does Christ regard it? And what does the world see? The fruit that the Holy Spirit produces of "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance?"

For the believer to be shown his needs is the first step to having them supplied, and God is most abundantly able to supply whatever any one may need. If we are conscious that we are not bearing the fruit of the Spirit as we should, then it is for us to be asking and looking for the needed grace and the Spirit's supply in all things. The believer's life is one of asking, and receiving, and praising. Pray, receive, thank and praise. That means a walk with God. It means faith in Him. Why should we not ask for what is our own? Read over the last three verses of 1 Cor. 3, and see what abundance belongs to the Christian. Christ has all things ready for us. We have to ask for them, because we should have ever before us that all things good are His gifts. If they did not come by way of asking, we might think they came from our own goodness, that they were something of self. No; they are wholly of and from Christ, the fruit of His work and sacrificial death on the cross.
It is as each person in a company of believers walks with God, that the assembly walks with Him. It is for the poorest, the weakest, the least, to walk with Him, as well as for all the others. And as each one does this, the walk of the whole will be-with Him. If a company of believers is in bad shape it is because the individuals are thus. So, in a Spirit-filled company, each member is filled with the Spirit. It is well to often read and think of Gal. 5:22, 23, what the fruit of the Spirit is. For that fruit is most precious in the sight of God, of His people, and even of the world. They know a real-Christian, and such are those who show love, joy, peace, and the rest of the list, in their lives and in their faces.

When Christians gather to Christ for worship and thanksgiving, their faces will show that they are enjoying the fruit of the Spirit, if that is true. Joy and peace show in the face, as do fear, care, and worry. Love" shows in every way of the believer, if he is walking in love, and one of the greatest of God's gifts is love (1 Cor. 13:13). We need have no worries, for God will do all the worrying for us; that is, His care banishes all the worry, when it is realized by faith. "Casting all your care upon Him." Why? Because "He careth for you." What fearing, worrying Christians need is faith to lay hold on what God has for them. No one can say he has any trial too great for God to take care of. Why, then, not let Him take the care of it? Perhaps He has made the burden too heavy for you that you may cast it on Him. Be it great or little, He wants you to give Him charge of it. Limiting God is a fruit of unbelief; it is acting the part of a carnal Christian who is a partial stranger to the love and power of God. "If God be for us, who can be against us?" J. W. Newton

(Continued from p.64)

VI.-IN ABRAHAM’S HISTORY

Continuing Abraham's history after his return from Egypt, we have another group of experiences in the life of faith (chs. 13:14-15:21). Again in them we find incidents suggestive of the Cross and its relation to that life.

Restoration does not obviate the possibility of further trial arising out of past failure. It may be needful to deepen in our souls the preciousness of restoring grace, and also lead to an enlarged vision of the blessings of grace. So another test comes to Abram in the strife between his herdsmen and those of Lot. Material gain, increased prosperity and possessions brought this conflict between "brethren." In this Abram shows himself of an excellent spirit. He does not assert superiority of place, or priority of right, there is no word of self-defense or selfish claim, but a readiness of spirit to give way, to submit rather than contest the matter when the issue is not God's claims but what might be considered his own. In this, faith can always afford to give way; the assertion of one's own rights does not become it, better far to suffer loss. That our God will richly compensate, this history fully assures us.

The word is:"Let your gentleness [or 'moderation,' not insisting on right, 'mildness'] be known of all men. The Lord is near" (Phil. 4:5, New Trans.). But notice the preceding verse:"Rejoice in the Lord always:again I will say, Rejoice." That is the only background upon which the delicate tones and beautiful features of such a spirit can be displayed, To have other interests and objects occupying the seat of rule over our affections and joy, which He only should fill, can only lead in the ways of flesh and sense-a life ruled by sight and not faith, by appearances and not the realities of the Spirit. Lot's conduct evinced such a turn in his course-the path it led into and the sad issue we well know. But again consider the closing sentence of that verse in Philippians- "The Lord is near." A golden girdle encircles our "gentleness." The Lord in whom we rejoice makes us know His encircling arm of loving care and preserving power. Another object than Himself means another spirit marking our ways before men, and a sense of distance instead of nearness as to His practical relation to us.

In Abram we see that gentleness which results from rejoicing in the Lord. Then too he finds how near the Lord is as He comes to him after the separation from Lot. But we cannot think of Abram as characteristically rejoicing in the Lord while in Egypt. This rather follows God's gracious intervention, through which he is restored to his former station, where once again with tent and altar he communes with God. Here we think of the past judged, and the soul filled with joyous strength for the future. Thus faith is enabled to meet the test, and conies to know the nearness of the Lord.

Let us linger here and think of Him in whom all the beauties of faith blended and reached perfect expression. Truly He needed no altar, as we do, beside which to learn the lessons of self-judgment and restoring grace, for He could say, "I have set Jehovah continually before Me." Blessed, perfect "Leader and Completer of faith," how out of this unbroken constancy of communion Thou didst ever show before men that gentleness which wins our poor hearts and constrains us to run after Thee (though at what a distance) in the practice of those ways of moral beauty and grace! And Thou didst know that nearness in a measure surpassingly beyond the closest of Thy followers-"Because He is at My right hand, I shall not be moved" (Ps. 16). But how was that gentleness shown by Him in things relating to Himself?-things which involved His rights, as we may say. His name was traduced, His claims flouted, His works attributed to Satan; He was misunderstood and falsely accused; He passed from place to place, the object of worldly scorn and religious bigotry, followed, like the wandering and outcast David, by those Saul-like leaders who shot at Him out of the quiver of human tradition and man-made ritual by which the Word of God was made of no effect, Blinded with pride and self-interest, they could see no beauty in Him who was meek and lowly in heart. David showed much of the spirit of his Lord, but there were serious blemishes manifest too during those days of his wanderings, and so by the contrast of type with Antitype we see the superlative moral perfection of Jesus, David's Lord, in days of similar character. Consider "the meekness and gentleness of the Christ." He has left us "a model that ye should follow in His steps:who did no sin, neither was guile found in His mouth; who, when reviled, reviled not again; when suffering, threatened not; but gave Himself over into the hands of Him who judges righteously."

Abraham exhibits somewhat of this beautiful spirit in the history here, and he found too that "the Lord is near." The heart rejoicing in the Lord does not choose for itself; others may do so if they will, but at once that means the opposite direction must be taken. That is found to be the way in which the Lord speaks in revealing, comforting grace to the man of faith. This leads into that wider vision which the Lord gives. How much more far-reaching the sight of faith, than that of the eye which only sees the well-watered plain of Jordan with its present prosperity and earthly beauty. The outspread glories of an eternal inheritance fill the view of faith as the heart rejoices in the Lord, while the soul that chooses for self and the present sees only within the narrow bounds of an earthly plain, where what looks so fair at a distance proves to have in it the sting of vexation and vanity, bringing to the heart sooner or later the bitterness of gall.

So Abram moved his tents and dwelt by the oaks of Mamre, which are in Hebron. There he built his altar. Under the outspreading leafy boughs of those sturdy oaks faith found the place of shadow and rest, enjoying the fulness of the divine purpose revealed by the Lord's word (Mamre, "fatness"), and that as in fellowship with Him who had spoken with him (Hebron, "communion"). There the altar stands. Could it be absent? Who has given us our shadow and rest? Who has imparted to us of His own fulness, grace upon grace? Whose is the fellowship into which we have been called? It is the Son of God with whom we have all things given to us. But He it is whom God delivered up for us all that such might be our portion. If we are made fit to share the portion of saints in light, and are in the kingdom of the Son of God's love, it is grounded upon the truth that in Him we have redemption, the forgiveness of sins. And if God has made the riches of His grace abound toward us in all wisdom and intelligence, it is equally true that according to those riches we have in the Beloved redemption through His blood. The altar and sacrifice must be associated with faith in its appropriation of God's blessing and glory, as we have seen it linked with the experience of faith in obedience, separation and restoration.

Quite a different scene opens before us in the next chapter. There is a conflict between confederacies of worldly power-Babel, mystic center of world-religion, Satanic in its origin and development; Sodom and Gomorrah, symbolic of that corruption through lust which characterizes the course of this world. Lot and his possessions are captured, Abram and his are out of range, for he dwelt by the oaks of Mamre. This brings to faith the hour to contend earnestly, for it is not like the circumstances of chapter 13. Abram cannot say of these kings, "We are brethren;" they are enemies-the kings of Sodom and Gomorrah no less than the invaders who have carried off brother Lot. This calls for energy to deliver. Faith takes the field and gains the victory. Upon Abram's return Melchisedek meets him. This king brings out bread and wine. Can we miss the import of this significant meeting? From Heb. 7 it is clear who Melchisedek represents-the Son of God in the glory of His high-priestly place, having been perfected through sufferings and in resurrection saluted of God as Priest forever. Of those needful sufferings the bread and wine most surely remind us. They are made sacred as the symbols of sacrifice by the words of Him who is our Sacrifice and great High Priest. And so once again the truth of the Cross is woven into the life of faith. But what relation does it bear to it in this instance?

After conflict the warrior needs refreshment. This is found in communion with and ministry from our Melchisedek. But the more important relation is to what follows. It fortifies against being snared by the offers of Sodom's king. Attractive as they may be to the eye of flesh and gratifying to its desires, enrichment from such a source must mean loss in the realm of the Spirit, in which His things, the things of Christ, are the imperishable riches of the soul. To be in retreat with Christ as known in His Melchisedek-glory at God's right hand, to have Him bring forth to us the bread and wine, to have Him renew within us the knowledge of His life laid down in death-His sacrifice with all its meaning in relation to the world, its prince, and ourselves-must so fill us with a just judgment of all that may be presented to us in a world-system not of God, that its power to ensnare is broken and its offers rejected. This is being strengthened with might according to the power of His glory unto all endurance.

The Epistle to the Hebrews leaves no doubt as to the typical meaning of this king-priest who meets Abram. And it ministers to the comfort and strength of faith to understand it. It applies to the present session of the Son of God on the throne of God, and in the fulness of its bearing reaches to God's eternal rest. He is there as One whose work of propitiation for sin is complete and perfect, as One who having suffered, both in the experiences of life and in death, is raised in glory, and saluted by God as Priest forever after the order of Melchisedek. That means superiority to the order of Levi; it means priesthood in the power of endless life, for as far as the record goes Melchisedek .has neither beginning nor end of days, he abides a priest without interruption or termination. Thus the Holy Spirit argues from the history as given in Genesis. We have, then, in Christ as our Priest the Author (or, Cause) of eternal salvation. He is able to save completely, and He in every way becomes us as those now given access to God. Still other glories cluster around our Priest. His character is righteousness, His realm, peace; His relation in both is that of Priest to the Most High God, Possessor of heaven and earth. All here is eternal, the kingdom unshakable, the position unchangeable, because established in the power of indissoluble life. How the glory of our Priest enjoyed in communion must eclipse the glitter of Sodom's goods soon to be consumed in the fire of God's judgment. Here is the independency of faith, and its dependence as well. To both God gives His wonderful answer in the next chapter. The one may offend Sodom's king, but both please God. The one may make the world our enemy, but both characterize those who are the friends of God. God is quick to acknowledge this, and as a result faith is made bold, it is confirmed, and enlarged by fresh revelation.

Does faith make its enemies? "I am thy shield." Does it refuse the wealth of the world? "I am…thy exceeding great reward." What perfect security, what true riches! Faith, turning from present advantage and the favor of the world, finds the provision and favor of God. Thus fear is removed, and with confidence our exercises are presented freely before God. These have to do with His promises, and God answers them by imparting fuller knowledge of His purposes and ways, sealing all as a covenant between Himself and the seed of Abram by the bond of death. But what awe-inspiring circumstances surround this covenant transaction-the slain animals, the birds of prey, the horror of darkness, the smoking furnace, the flame of fire. Do not these features relate to the way of the Cross-death endured, the assailing enemy beaten off, the terror of judgment, the trial of faith in the furnace of affliction, the Divine Presence? He who is the Leader and Perfecter of faith, Heir of all the promises, passed along this way, enduring in fulness all that it meant. Identification with it, and the covenant of promise, belongs to the seed of Abraham, the family of faith, of which He took hold (as come into the place of humiliation), that family might share in the blessing according to the purpose of God, finding the assurance of this as the lesson of the Cross is learned. With this in its various features God links His pledge to fulfil His word, and by them the believing heart receives that word to its own blessing.

Here faith may well rest, and with this we seem to close another section of this history. In it we see how faith's appropriation, communion, and confirmation are found in association with the truth of the Cross.

"Be vigilant, watch…But the God of all grace who has called you to His eternal glory in Christ Jesus, when ye have suffered for a little while, Himself shall make perfect, stablish, strengthen, ground:to Him be the glory and the might for the ages of the ages. Amen." J. Bloore

The Shepherd and the Sheep

Jehovah is my Shepherd,
And I His blood-bought sheep,
My feet need never wander
If close to Him I keep;
He knows His sheep, and calls each name,
His love is evermore the same.

He also is the vine-stock,
While through each branch doth flow
The living sap, that causeth
The luscious fruit to grow:
He loves to gather just such fruit,
Which draws its life from one deep root.

And of that mystic Body,
The Church, He is the Head,
And I of it a member
Arisen from the dead:
The power that raised Him from the dead
Hath raised me with the Church's Head.

The Bridegroom now in heaven
Awaits the coming Bride,
Who soon shall be forever.
Close to His pierced side-
Reflection of His glorious grace,
And ever to behold His face.

H. McD

(Continued from p. 183)

VIII.-THE OFFERING UP OF ISAAC

The offering up of Isaac is the crowning event of Abraham's history. It is the fullest expression of his faith, since the act he is called to perform brought a great crisis in respect to his long-cherished hope. Indeed, it involved the covenant God had made and the fulfilment of His promises.

Through past experience he had "found strength in faith… being fully persuaded that what He has promised He is able also to do." So "he hesitated not at the promise of God through unbelief" (Rom. 4:17-21). Sarah too shared in the exercise of such faith toward God (Heb. 11:11). Now this really meant that they trusted in God as the God of resurrection, to whom the deadness of nature could be no obstacle in the fulfilment of His purpose. This same spirit of faith is evident in the great crisis caused by God's command to offer up his son, for he counted "that God was able to raise him even from among the dead" (Heb. 11:19). After this Abraham received the oath referred to in Heb. 6:13. "And thus having had long patience he got the promise" (ver. 15). In Isaac being received as from the dead in a figure, and this accompanied with God's oath, Abraham got the promise. Thus beyond all dispute it was confirmed to him, and all that it involved we see rests on the glorious resurrection power of God. So "the third day" and the offering up of Isaac are linked together. The veil seems almost rent in the words of Abraham:"I and the lad will go yonder and worship, and come again to you."

But this is now our place and relation to the promise and purpose of God. As being of faith and so Abraham's children, we are blessed with him. For the great truth of resurrection power, as suggested in Isaac's birth and in connection with his sacrifice, is found in anti-typical fulness in Christ, with whom we are now identified through faith, for He is the Seed foreshadowed in Isaac (Gal. 3). Thus as with Abraham, so with us, our confirmation and certainty of blessing is found in Christ risen. It is to this point that the apostle Paul carries the application in Rom. 4:23-25 and Heb. 6:16-20. And though not specifically mentioned, this great truth underlies his argument in Galatians, in which both Abraham and Isaac have their place, for he introduces himself as apostle "through Jesus Christ, and God the Father who raised Him from the dead." Our reception of the promise of the Spirit is only consequent upon Christ's resurrection, and so too the Christian place of freedom and sonship. Not only so, but the encouragement, strength, comfort afforded by this great truth of resurrection power, we (like Abraham) are to avail ourselves of in the experiences of trial and testing incident to our present path. As to this the apostle gives us his own example when so sorely tried in Asia (2 Cor. 1:8-10), and he more fully develops it for us in its bearing upon the Christian path in chap. 4.

Briefly, such are the aspects of truth in relation to which we find references to Isaac in the Scriptures. They are most important to us as setting forth truth of vital consequence to the realization of our place and portion.

Let us now think of the notable event with which all of this is connected-type as it is of the sacrifice of Christ. It is emphasized for us as a transaction between father and son (vers. 2, 3, 6, 7, 8, 9,12,16). He "offered up his only begotten son," he "offered Isaac his son upon the altar" (Heb. 11:17; Jas. 2:21). This at once directs our meditation to the terms in which John particularly refers to the cross:

"God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16).

"My Father giveth you the true bread from heaven. For the bread of God is He which cometh down from heaven, and giveth life unto the world…. I am the living bread which came down from heaven:if any man eat of this bread he shall live forever:and the bread that I will give is My flesh, which I will give for the life of the world.. .Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. As the living Father hath sent Me, and I live by the Father:so he that eateth Me, even he shall live by Me. This is that bread which came down from heaven:… .he that eateth of this bread shall live forever" (John 6:32, 33, 50-58).

"Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father" (John 10:17,18).

"Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone:but if it die it bringeth forth much fruit… Now is My soul troubled; and what shall I say? Father, save Me from this hour:but for this cause came I unto this hour. Father, glorify Thy name" (John 12:24-28).

"Father, the hour is come; glorify Thy Son.. .1 have glorified Thee on the earth:I have finished the work which Thou gavest Me to do" (John 17:1-4).

"In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins. And we have seen and do testify that the Father sent the Son to be the Saviour of the world" (1 John 4:9, 10,14).

That transaction, the inner meaning of which comes before us in these statements, must ever present itself as supremely touching, because of the infinitely deep and holy affections of those engaged in it, and as unsurpassed, yea, impossible of finite comprehension, in its sufferings. In this light how woefully inadequate any cold, calculating, commercial idea of the atonement. Indeed, is it not an utter lowering of the blessed and marvelous reality embodied in such transcendent statements as to the sacrifice at Calvary? Who can contemplate that scene, associating with it all that is implied in the names "Father" and "Son," and not feel that fathomless depths are there? Appreciation of this must enhance to the spiritual sense that work upon which all depends for us as to the judgment of sin and sins, our forgiveness, our cleansing, and eternal life. With every blessing that flows to us on the crimson tide of Calvary, there is entwined all the richness and fulness of the divine love subsisting in that eternal relationship of the Father and the Son. With this consideration how precious the aspect of truth particularly connected with it-that of the family love, life, and interests, our introduction into the circle of the divine affections, fellowship with the Father and the Son, we one in Them and They in us, loved by the Father even as He has loved the Son. Out of the darkness of Calvary we with the Son enter the light of the Father's house, passing beyond the shadow of the cross we enter the realm where in worship we exclaim with John:"Behold, what manner of love the Father has bestowed upon us!"

"And they went both of them together"-the son with the burden of wood, the father with the fire and the knife. Fitting it seems that the veil of silence should mantle that walk to the mount of sacrifice, only drawn aside for a moment that we may hear the startled query of the son and the solemnly beautiful answer of the father, for like a ray of light that gives a glimpse of the inner meaning of this great crisis. So too the silence of holy mystery enshrouds the passing of the Son from Gethsemane through the throes of Calvary, as far as concerns what took place between Him and the Father, except as we hear that blessed name uttered in the shade of the garden, then in prayer for forgiveness when they had crucified Him, and again as the storm-cloud of the darkened hours is passing away from the holy Sufferer. It was true as He said:"I am not alone, for the Father is with Me" (John 16:32). "They went both of Them together." Mystery of mysteries, that shall ever command the wonder, worship and obedience of the redeemed universe of God!

But let us pause and consider. It is the wood of the burnt offering-the first and greatest of the offerings which sets forth Christ's sacrifice from the viewpoint of His absolute and perfect obedience even unto death, all ascending as sweet savor, an odor of rest, to God who is supremely glorified in His Son's unreserved devotion to His will. "I have finished the work which Thou gavest Me to do"-the wood of the burnt offering was laid on Him, the only begotten, the well-beloved, "Jesus Christ, the Son of the Father" (2 John 3). Who cannot see this spirit and mind of Christ reflected in Isaac as without complaint, without resistance, he is willingly subject to his father?-for again it is said:"They went both of them together, and they came to the place of which God had told him."

"And Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, .and took the knife to slay his son." And God "spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" Thanks be unto God for His unspeakable Gift. Of Abraham, God says:"Thou hast not withheld thy son, thy only son from Me," but God has not withheld from us His Son, His only begotten Son!

With the fitness of things which ever marks the divine provision, we see the ram caught in the thicket by its horns-not a lamb, not a goat, but a ram, symbol of consecration, as we later learn from the Levitical order of sacrifice (Exod. 29; Lev. 8). This brings in the thought of Priesthood and its holy service. It is the Son-Jesus, the Son of God-who having offered up Himself is saluted of God as High Priest according to the order of Melchisedek. And how came this provision to be found? That which was the great element of strength (of which the horns are typical)-absolute consecration to the will of God-brought Him, in whom it was found as in no other, to the thicket of human need, submitting to all the consequences of the place in which He thus found Himself. Taking part in blood and flesh, being made in all things like unto His brethren, entering into the testings and trials of their path and circumstances, sin apart, He humbled Himself, becoming obedient unto death, even the death of the cross. He is our Jehovah-Jireh. On the mount of sacrifice, where provision has been made even for us, we are brought to hear the voice of God confirming the fulness of blessing-the "all things" given to us with the Son. John Bloore

(Psalm 27)

That the Lord is enough for His own comes into prominence in this heart-breathing psalm. Whatever the cir-stances around, whatever the condition within, His sufficiency is shown and proved. If we have Him we have all.

Thus the opening of the soul-utterance is "Jehovah!" He is the same, the Unchangeable One, and He abides,

"Changeless through all the changing years."

"JEHOVAH!" The heart turns from all that it is, and from all which surrounds it, to Himself, to find in Him its shelter and its solace.

"JEHOVAH! My light and my salvation." In the midst of darkness the light has shone. He has revealed Himself, and has revealed Himself as being on my side.

"He has caused His face to shine for our salvation (Ps. 80:3). God is known for us in these glad Christian times, in Christ. He has spoken to our hearts in Him. "Jesus," Jehovah-Saviour, "Emmanuel," "God with us," has declared Himself fully. And He is on our part. So that we may cry triumphantly, "If God be for us who can be against us?" Fulness of blessing is here. If God be known "the light apprehended is the dawn of an endless day, the power of an eternal life begun," as has been said. And, having Him as our refuge

SALVATION

is known. "Salvation is of the Lord." "The Lord is my salvation." And so we make our boast in Him:"Whom shall I fear? Of whom shall I be afraid?" '

Thus it was that in a similar strain the sweet singer of Israel sang, "Jehovah is my Shepherd. I shall want for nothing." Having Him I have all. The past, the present, and the future are alike with Him, and He is for me, and competent for every emergency or distress.

Beyond that which David could know we know now, for Christ has come and suffered. Full deliverance is ours. We fear not the judgment which we deserved on account of our sins. It has been borne by our Saviour. In His own body on the tree He has endured the wrath and condemnation. We fear not now the discovery of the evil of our old nature. We have learned that it has been condemned in the death of the Lord Jesus, that He was "made sin for us," "who knew no sin, that we might be made the righteousness of God in Him." And now we are "in Him" for present blessed acceptance and completeness, and He is our

STRONGHOLD.

In Him we are safe from all attacks of every enemy. Our life is hid with Christ in God. We are held in the hand of infinite power and love, and none can pluck us from its grasp. The godly one can stand fearless.

"Jehovah, my light and my salvation; whom shall I fear? Jehovah, the strength (the stronghold) of my life; of whom shall I be afraid?" Blessed confidence in the presence of every enemy!

Knowing Jehovah and His almighty power and might the heart is set at rest. A host may encamp against him, threatening his welfare. Then the attack may be made and the battle wage hot and fierce. He is confident and unshaken in the midst of all. He seeks not flight as the adversaries hurl themselves against the stronghold. Another

SEARCH

altogether is his:"One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in His temple." He desires and He determines. He desires to know more and more of the Lord Himself, and he sets himself diligently to accomplish that end.

And should we not with purpose of heart address ourselves to this? The Spirit of God begets in us the desire. But there is danger with us of allowing "the lust of other things," to deflect us from our aim. We need this spiritual decision, so that refusing all that would turn us aside we may press on. This fortitude is seen in Paul:"One thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark" (Phil. 3:13). Like the psalmist the apostle was a man of one idea. The "one thing" of David's desire was for the present. The "one thing" of Paul's pursuit was in view of the future, to reach that to which he had been called-the glory with Christ above. The

SANCTUARY

of His presence now, and in fulness by and by.

"That I may dwell in the house of the Lord all the days of my life." His longing of heart was to abide in the sense of the presence of the Lord. We know that this is the desire of our Lord for us, as He says, "Abide in Me, and I in you." He would have us dwelling in His love as He dwelt in His Father's love. "Keep yourselves in the love of God," is Jude's exhortation. As we abide in the warmth of divine affections we shall be kept from the snare of the fowler, and be fruitful in the service and praise of God.

"To behold the beauty of the Lord." To contemplate Him in His graciousness and glory, to consider His excellencies in the midst of His own delights, to learn more and more of Himself and of His pleasure, enquiring in His temple, where every whit says "Glory!" Beholding and enquiring there we shall be formed and fashioned after His mind. And thus as Moses' face shone ("sent forth beams, by reason of his talking with Him"), the beauty of the Lord will be upon us. Unknown to ourselves we shall be transfigured, "changed into the same image from glory to glory."

It is not this which is lacking with us? Living in the presence of men we may be distressed and distracted, but in the Sanctuary we see everything from another standpoint, and view everything in its true relation. "In Thy light we shall see light," and there alone.

Resulting from the dwelling, beholding, and enquiring in the Sanctuary is the relief from pressure in time of trouble and trial. The

SECRET PLACE

is known. The knowledge of His Almightiness to succor and to shield, is enjoyed, and the soul is kept in peace, the mind being stayed on Him who fails not. The believer dwells in the secret place of the Most High, and abides under the shadow of the Almighty. His feet are planted on the rock of God's unchanging faithfulness. The heart is freed from every fear, and becomes responsive in testimony and worship.

SACRIFICES

of shouts of joy are offered from the overflowing heart rejoicing in the abundance of His favor, and he sings praises to Jehovah. Knowing His interest and care and sufficiency, the heart is kept in quietness, and is calm amidst tumultuous motion, resting sweetly, sure of security in Him, and thus is free to tell itself out in offering up spiritual sacrifices acceptable to God by Christ Jesus. Heaven's joys begin on earth. The service of the Lord, which is "perfect freedom," becomes our delight.

"Yet Thou so pleased
Canst raise Thy creature
To what height Thou wilt
Of union or communion."

And there,

"They eat and drink
And in communion sweet
Quaff immortality and joy."

So says Milton.

May it be ours to enjoy our portion now in ever-increasing measure. Inglis Fleming

The third chapter of First Corinthians begins with a recital of the state of that people in the sight of God. Paul was showing them how God saw them. They were real believers, but were not walking in the Spirit, not being led by Him; they were walking as men of the world. It is always sad to see such a state in any real believer, but here was a whole company of Christians showing this bad spirit. The cause of it was in themselves; the occasion of it was the ministry of two devoted servants of God. The ministry of two such servants as Paul and Apollos gave the flesh in these believers an occasion to manifest the spirit of the world. There certainly was no need that they should walk as men. They had within them the Spirit of the living God. They belonged to Christ; they owed it to Him to lay aside all those inclinations to walk like the world, and walk as He would have them. He had died to save them from just such things among many others. They had not lost their place as children, but they had lost the place of obedient children, those occupied with Christ.

Right here is where many Christians fail to see the truth made known in the beginning and the end of 1 Cor. 3. The first verses describe the state of the Corinthians. They had lost much, but they had not ceased to be children of God. If they had, could Paul have written the last three verses of that chapter? Could he have said, "Ye are Christ's; and Christ is God's?" He told them this to bring them out of their wrong state. They were still saints, were still the assembly of God at Corinth, but they had lost their heavenly walk, and Paul was seeking to lead them back into all the fulness of a walk with God.

They were feeling and acting like the world, the unsaved, the unbelievers, and were losing untold blessing by their conduct. There are many other warnings and exhortations in these two Epistles, but the warnings here are specially applicable to many at this time. "Envying, and strife, and divisions" did not perish with the Corinthian Church. The spirit that manifests them is within believers, and they can only be delivered from its power, when it manifests itself, by the infinite power of the Spirit of God. And the way He led Paul to meet the state of the Corinthians is the only way that He works in delivering from this state. Place two statements of the Apostle side by side:"For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?" "For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's."

Those words were true of the believers in Corinth, all true, both the one and the other. Of how many assemblies and individuals are they now? They heard the gospel preached by Paul, had believed and been baptized (Acts 18:8). There were many of these believers in Corinth, for Paul continued there a year and six months, but "in weakness, and in fear, and in much trembling" (1 Cor. 2:3). It was not the eloquence of the great apostle that saved those Corinthians, but it was the "power of God" (vers. 4, 5). They had been pagan idolaters; some of them had been of the very wickedest type, as he shows in chap. 6:9-11, "such were some of you." They had not had Sunday schools, and Bibles, and Christian training. Paul's labors were followed by those of Apollos, "an eloquent man, [being] mighty in the Scriptures" (Acts 18:24).

Naturally many thought more of him than they did of Paul, and from this there grew divisions, with strife and envyings, which proved that they were carnal and were walking "as men." This was all wrong; they were Christ's and not their own. He had bought them with a great price. They were wholly His in reality, but not in manner of life. And God's way of delivering them from walking as men was to show them how different in their relations to Him and to the world they were from unbelievers, from the people around them.

Believers then and now need to be taught what Christ and the Holy Spirit have done for them; they
need to see themselves as belonging to Christ, and not to the world; as being indwelt by the Spirit of God. The Corinthian believers did not realize their wonderful place in Christ before God; they had not grasped the meaning of being saved by the finished work of Christ. They were in a wrong state, were acting like men of the world. This and its consequences are faithfully told to them, but what belonged to them as saved sinners is put before them and us also for our instruction and deliverance from the power of the world. The only way believers can be saved from being like the world in their walk is by laying hold of their vast difference from the world in the sight of God. "They are not of the world, even as / am not of the world" (John 17:14,16). These are Christ's words to the Father concerning His own; true of all who believe on Him through the word of His grace (John 17:20).

Many of these differences are well known, but what gives power to overcome the world is to have the inward knowledge of Christ which the Holy Spirit gives. The old nature that is in the believer goes out after the things of the world, but the Spirit takes of the precious things of Christ and shows them to us. It is as seeing their value that the world loses its value for faith. Christ is the most precious treasure that a soul can possess. We can love Him, worship Him, praise Him. To the heart that is full of Christ the world has no place, no attraction. It has nothing to offer but vanity. It is by losing this fulness that a believer becomes carnal and walks like men. Love of the world grows; love for Christ fades. This keeps the heart cold toward Christ. Then God has to come in with His power to save from this state. J. W. Newton

(Concluded in next number.)

Our brother, Frederick C. Grant, son of F. W. Grant, has gone to be with the Lord. He was ill two weeks, and though at first it was not looked upon as serious, his heart was affected, and he sank into a coma which lasted until he passed away at 10 a.m. on Lord's Day morning, July 12th, at his home in Plainfield, N. J., in his 60th year.

He was widely read in this world's lore, and the work he would have chosen was that of a professor, or teacher of others. His wish was set aside by incurable deafness, and for many years he had been a translator and final proof-reader in several languages for a well-known firm in New York. He took his Ph.D. in 1896, but such a degree pales into insignificance before another title which was his-that of a humble learner in the school of Christ, and he spent much of his free time in imparting to others what he had learned from the Word. His articles in "Help and Food" and other magazines have brought refreshment to many. Those which recently appeared, "Browsings in Ephesians," in his characteristic style, show how he enjoyed the blessings unfolded in that marvelous Epistle, and sought to arouse others to enjoy them also.

He considered his aged mother, the widow of F. W. Grant, who is still living, to be his special care, and spent much time in reading to her, and she, more than anyone else, will miss the son who anticipated her every wish.

The funeral services were held at his home at 2 p.m. on July 14th, and a good number were present-not only neighbors who knew and loved himself and his family, but those who knew and revered his father, and those who had profited by his own earnest ministry of the Word and his unfoldings of the glories of Christ.

Hymn 54 was first sung:"How sweet the name of Jesus sounds!" with its triumphant and comforting conclusion, "It quells the power of death." P. D. Loizeaux then prayed for those bereaved, who felt his loss so keenly -not for him who was gone, since for him we had nothing more to ask. He had entered with others dear to us into the full joy and blessing of being with the Lord he loved.

Mr. George MacKenzie then read Rev. 21:1-5, and spoke of how those wonderful verses give the consummation of the prophetic fulness of that glorious name, Emmanuel-"God with us;" and how John's Gospel affords special witness to what that name means. The blind saw, the deaf heard, the lame walked, the dead were raised, showing the glories of the One who was on earth, Jesus, the Son of God, Emmanuel, "God with us." Indeed, those miracles were recorded "that ye might believe that Jesus is the Christ, the Son of God" (20:30). Rev. 21:1-5 spreads to our wondering gaze the display of those glories. All that they will mean to us will be unfolded there. All power in heaven and earth has been placed in the hand that unfolds them, the hand of Him who upholds the universe. All the glories of God are in the hand stretched out for us on Calvary's Cross. All is under the hand of Emmanuel. And this affliction which seems so severe-this too is under that hand. We feel stunned:it seems hard to grasp what has happened; but we look forward to the day when all shall be revealed. Now we have the name of Jesus, of Emmanuel, in the presence of death, and we look forward to the time when God will tabernacle with men, when there shall be no more death. How wonderful for human eyes to see, for human hearts to contemplate, for human souls to enjoy! If there are any here who do not know that name, and the glories of that Saviour, we would beg them, if still unsheltered, Come quickly; delay not.

Mr. MacKenzie then spoke of how our dear brother devoted himself to his mother, anticipating her every wish, and yet sweet as a mother's love is, he knew a greater- t]"e love of the Lord. In Ps. 23 is that wonderful sentence, 'the valley of the shadow of death"-that dark shadow hangs over everything here. Yet because One-Emmanuel -has been through that valley, we lock through that grim shadow to the morning without a cloud, when we shall still say, Emmanuel, God with us. There, for ever, Gcd Himself shall dwell with us. May God comfort our bereaved hearts, and turn our thoughts to that bright hour. Our present joy, our future glory, depend securely on Emmanuel, God with us, the One whose name is Jesus, the Son of God.

Mr. F. C. Jennings read Ps. 39:9-"I was dumb, I opened not my mouth; because Thou didst it," and said he was at a recent similar gathering to show sympathy with those bereaved. Here it was more. Here he had to say, I am bereaved. We are reminded of Job, who was in far worse case. In one black day that dear patriarch lost, not one child, but all-and if that were not enough, h's property was gone, all that he possessed, everything was taken. Yet that dear man of God could rise up and say, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." He could say, "I was dumb, because Thou didst it." And yet ft was Satan's work. Did God bring the Sabeans and the Chaldeans? Does He willingly afflict His children? Job looked beyond these second causes to God. And this affliction comes from our God, from the hand of One who has loved us with a tenderness that even our sins cannot break. We forget the days of watching; we put all in the hand of God, and say, "Thou hast done it; Thou who knowest all," and in it we see the heart of our Father-God. We prayed, "Let him stay, and take me; my work is ended," But Thou hast done it. Is there no comfort in that?- no balm in Gilead? Let us look up and say, Though He slay our Fred, yet we will trust in Him. Is not this confidence sweet to Him? What else can we say? "My Father, I open not my mouth, for Thou hast done it."

Mr. E. Harshaw then prayed, commending the family of our dear brother to the Lord's care and thanking Him for the remembrances of him. Then the last verse of Hymn 202 was sung.

The burial was at Hillside Cemetery beside the spot where the body of his father, F. W. Grant, was laid twenty-seven years ago to wait for the Lord's coming. After Hymn 240 was sung, Mr. George MacKenzie commended the body to the keeping of our Redeemer. Mr. Elie T. Loizeaux quoted, "Jesus loved Martha, and her sister, and Lazarus" (John 11:5), and, "The dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air:and so shall we ever be with the Lord. Wherefore comfort one another with these words" (1 Thess. 4:17,18).

Hymn 286, "Soon Thou wilt come again," was then sung, and we left the grave side in the sure and certain hope of the glorious resurrection, knowing that he had fallen asleep in Jesus. E. F.

"In the center of the circle
Of the will of God, I stand:
There can be no second causes,
All must come through His dear Hand."

Just put to sleep by Thee, Lord,
Life's earthly journey done,
To wait the shout triumphant,
That wakes each sleeping one.
This hope, O Lord, through Thy blest Word,
Doth sweetest comfort e'er afford.

To wake up in the glory,
Oh, wondrous, glad surprise! To really behold Thee,
At last with unveiled eyes;
To be like Thee, Lord, can it be
Thou hast prepared such bliss for me?

And there to meet the dear ones
In love Thou gavest to us,
Whose spirits now are with Thee,
By virtue of Thy cross;
To see Thee crowned, though once disowned,
High over all at last enthroned.

To feast our eyes on Thee, Lord,
To know as we are known,
From earthly bands set free, Lord,
Free to enjoy our own.
Oh grace divine, that Thou art mine,
And I forevermore am Thine.

H. McD
"ISRAEL HATH SINNED"

(Continued from p. 49)

"Wherefore, remember, that ye are being in times past Gentiles in the flesh, who are catted Uncircumcision by that which is called Circumcision in the flesh made with hands, that at that time, ye, were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope, and without God in the world, but now in Christ Jesus ye who sometimes were jar off are made nigh by the blood of Christ."

We are here confronted with international differences and distances, as well as differences and distances between God and man. In the one case there are barriers that are established, God-established, man-established, and in the other barriers raised by man alone.

Paul, with his rabbinical training, was acquainted not merely with the Old Testament Scriptures, but also with the teachings of the doctors of the law, and the conditions he describes are vivid realities to him. It may not be unprofitable for us to recall for a moment the enmity of the Jew for the Gentile, which like the "middle wall of partition" referred to later in the chapter, the "law of commandments contained in ordinances," made difficult indeed any approximation on the Jew's part to the "un-circumcised who knew not the law." Edersheim's "Life and Times of the Messiah" is our authority:

"In truth the bitter hatred which the Jew bore to the Gentile can only be explained from the estimate entertained of his character. The most vile and unnatural crimes were imputed to them. It was not safe to leave cattle in their charge, to allow their women to nurse infants, or their physicians to attend the sick, nor to walk in their company, without taking precautions against sudden and unprovoked attacks.. They and theirs were defiled, their houses unclean as containing idols or things dedicated to them, -their feasts, their very contact was polluted by idolatry; and there was no security if a heathen were left alone in a room that he might not in wantonness or by carelessness defile the wine or the meat on the table, or the oil and wheat in the store. Three days before a heathen festival (according to some also three days after)every business transaction with them was prohibited, for fear of either giving help or pleasure. Jews were prohibited to pass through a city where there was an idolatrous feast; nay, they were not even to sit down within the shadow of a tree dedicated to idol worship. Its wood was polluted; if used in baking, the bread was unclean…. Jewish workmen were not to assist in building basilicas nor stadia, nor places where judicial sentences were pronounced by the heathen.. .Milk drawn by a heathen, if a Jew had not been present to watch it, bread and oil prepared by them, were unlawful. Their wine was wholly interdicted, the mere touch of a heathen polluted a whole cask; nay, even to put one's nose to heathen wine was strictly prohibited."

Such was a sample of that "zeal for God, but not according to knowledge," to which the apostle, in another place, bears witness. The Gentiles were indeed "alienated from the commonwealth of Israel."

They were, moreover, "strangers from the covenants of promise." These covenants are well known to our readers. They established a very blessed and intimate connection for Israel with God. A profound sense of it is evinced by Moses, when he writes:"For what nation is there so great, that hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?" It was God Himself, moreover, who had said:"Now, therefore, if ye will obey My voice indeed, and keep My covenant, then shall ye be a peculiar treasure unto Me, above all people, for all the earth is Mine:and ye shall be unto Me a kingdom of priests and an holy nation."

Israel, as we know, kept not the covenant, yet in spite of that fact, God assumed another relationship to them, of even closer intimacy. The prophet Jeremiah writes:"Their Redeemer is strong, the Lord of Hosts is His name." The word translated "Redeemer" is "Goel." The Goel of any Israelite was always his next of kin. He was the nearest blood-relation, and as such three main duties devolved upon him. One was to buy back, redeem, any property alienated by his relative, because of poverty or other urgent need. Another was to redeem that relative from slavery if he sold himself to a stranger; the third to avenge his blood, were he murdered or inadvertently slain. These were the duties of a Goel, a "next of kin," and this is the name that Jehovah permitted to be applied to Himself in the day of Israel's alienation. How very near then were they to God, positionally. Spiritually, alas, they were at a distance:"This people draweth nigh unto Me with their lips, and honoreth Me with their mouth, but their heart is far from Me."

The heathen, however, were entirely without God, atheists-as the word used might be transliterated. They had gods of wood and stone, they were idolaters, but they had no conception of the true God. They were also without Christ, who had bridged the gulf that Israel had made between themselves and God. They knew of no "Mediator between God and men." Consequently they were entirely without legitimate hope of life beyond the grave. They were in that respect as the "beast that perisheth." Those who had lived in the city of Ephesus, and who in days gone by had joined in the foolish cry, "Great is Diana of the Ephesians!" knew perhaps better than Paul how great the hopelessness.

So the Apostle calls upon them to "remember" how far off they had been. It was something to humble them, and yet something over which they might rejoice. The gulf had been spanned, the distance had been abolished. Those "that were afar off had been made nigh by the blood of Christ." The very thing that expressed the utmost hatred of man, expressed the utmost love of God. The deed that seemingly would have forever sealed the awful distance between God and man was the means whereby that distance had been annihilated unto the ages of the ages. They were now "with Christ, with God, with hope."

The celebrated writer and clergyman, Charles Kingsley, once said, "I think I have one of the happiest homes in England, yet I could not live without Christ."

Doubtless he would have recognized that the chief source of that happiness was that same Christ. Many a Christian will say that times of communion with Him have been the most delight-some that he has ever known, that sacred memories hallow the places in which he has walked and talked with the Lord. He sings:

"I see Thee not, I hear Thee not,
Yet oft art Thou with me,
And earth hath ne'er so dear a spot,
As where Thou art with me.

"Like some bright dream that comes unsought
When slumbers o'er me roll,
Thy vision sometimes fills my heart
And charms my ravished soul."

And when he remembers that this communion is fruit of the blood of His cross, that the lintels and doorposts of the houses where he dwells are sprinkled with the "blood of the Lamb, that taketh away the sin of the world," that he is a member of a "blood-brotherhood" through the atoning work of Him who once in triumph exclaimed:"Go, tell My brethren that I ascend unto My God and their God," then his attitude is that of the adoring worshiper.

And whereas, as we have said, we "were without hope," now that same Christ is Himself our hope. It is thus we wait for Him. Let us listen to Alexander Maclaren for a moment on this theme, he speaks so delightfully:"On these two great pillars, rising like columns on either side of the gulf of Time, 'He has come,' 'He will come,' the bridge is suspended by which we may safely pass over the foaming torrent that else would swallow us up. The revelation in the past cries out for the revelation in the future. The Cross demands the Throne. That He has come once, a Sacrifice for sin, stands incomplete, like some building left unfinished with rugged stones protruding which prophesy an addition at a future day, unless you can add, 'Unto them that look for Him will He appear the second time without sin unto salvation.'" F. C. Grant

"The chief priests consulted that they might put Lazarus also to death, because that by reason of Mm many of the Jews went away and believed on Jesus" (John 12:10,11).

In Lazarus we see a striking twofold picture. First, prior to resurrection, he is typical of the sinner; and, after receiving new life, he displays what a normal Christian should be. Let us briefly consider him in these two aspects.

A SINNER

Lazarus' physical condition answers to that of every fallen son of Adam. Two things were true of him:he was dead, and, as Martha says, contemplating the fact that he had been dead four days, "he stinketh."

What a picture! And how hopeless also as far as man is concerned! It does not flatter men to bring them face to face with their true condition before God. Nevertheless, it is imperative. All are "dead in trespasses and sins" (Eph. 2:1). Since the fall in Eden's garden, man has been alienated from the life of God and there is not a beat of the heart within the bosom of any sinner, religious or profane, which is toward Him- Dead! That is man's true description, and we all knw a dead man cannot do anything. Nothing in the world is more helpful than such. What a dead man needs is life; and no one can impart that to the dead sinner but the Son of God, who is "the Resurrection and the Life."

But more:Lazarus was also corrupt. In that eastern semi-tropical climate corruption would indeed have done its work to a marked degree in four days.

Every sinner is not only dead in sins; he is also morally corrupt before God. "We are all thunders Isaiah of old, "as an unclean thing.'1 Even our best deeds, "our righteousnesses," God labels as "filthy rags" (Isa. 64:6). Sin is the cause of it all. Sin is hideous and obnoxious to God who cannot pass it by unpunished.

But while God hates sin He loves the sinner, and clearly proved this by sending His only begotten Son to meet our deep need. On the cross Christ died for our sins.

Just here, does someone enquire, How is the provision made for all by Christ's death applied to the helpless sinner? Look at Lazarus raised to rawness of life. Someone is bidden to loose him. The napkin which bound his face is removed, and now le is able to speak of the matter freely. We are not told this by him in so many words, but had you been there io ask, the story would have been short and to the point:"I was dead; but, when I heard the Lord's word of power and life, I lived again." Thus it is in the quickening of a dead sinner. "Hear, and your soul shall live," cries Isaiah. And the Lord, hundreds of years later, said similarly:"He that heareth My Word, and believeth on Him that sent Me, hath everlasting life" (John 5:24).

Have you seen yourself dead and corrupt before God? Have you heard the Word of Life in your soul, raising you up to newness of life? If so, you are among the blessed. But notice what follows, as we go on to view Lazarus as

A CHRISTIAN.

After receiving new life, Lazarus was a powerful witness to the resurrection might of Christ. This is evidenced by the fact that the chief priests sought to put him to death; "because that by reason of him," it is said, "many went away and believed on Jesus."

Oh, that were true of every born again child of God! Are you in your daily life witnessing for Christ, and has anyone been led to trust in the Saviour because of your manner of life? What is the secret of this power? some may wonder. Such Christian testimony invariably results from habitual occupation with Christ. In this connection note again the beautiful attitude of Lazarus. We learn that he was "one of them that sat at the table with Him" (ver. 2).

Ah, there the secret is disclosed! That day Lazarus was not attracting much attention to himself. He was just sitting there at the table, engaged and occupied with the blessed One who had given him new life. That is communion.

Fellow-believer, how much of this Christian grace is seen in your daily life? How much time do you spend in sweet, intimate communion with your Lord? In these days of increased activity in every department of life, it seems that less time is being devoted by many of the Lord's people, whether old or young, to quietly sitting at the table prepared for us by the Lord in the midst of our enemies, and enjoying the rich things of His grace and love.

Laxity in this respect ever results in dullness of spirit, and failure to radiate to others the love that wins souls for Christ.

Let us all, by God's help, determine to make and take time to sit quietly, more often and for longer periods, in the presence of the Lord, occupied with Him. To do so will mean sure blessing and power in your life, and those among whom you daily mingle will take knowledge of you, as they did of Peter and John, that you have been with Jesus.

"Occupied with Thee, Lord Jesus,
I would be;
Finding joy and satisfaction
All in Thee;
Thou the nearest and the dearest
Unto me."

S. Stewart

"Walk about Zion, and go round about her:tell the towers thereof. Mark ye well her bulwarks, consider her palaces:that ye may tell it to the generation following. For this God is our God for ever and ever:He will be our guide even unto death" (Ps. 48:12,13).

So cried the psalmist exultingly. Zion is the city of kingly grace. It was the place where the plague was stayed when the sacrifice was offered. The strength and beauty of the city were the delight of the godly Jew. He contemplated it with care. He circled its walls, numbered its towers, marked its bulwarks and considered its palaces, so that others might be spoken to concerning it.

This was the case for Israel of old, and so it will be for Israel in the coming day of Christ.

For us today our blessings are of a heavenly character. The Messiah has been rejected, and God has taken occasion by His being refused to call out the Church, the bride of Christ, to be His companion when He sits on the throne of His kingdom glory. Kingly grace, indeed!

But in the spirit of the exhortation we do well to "count our blessings," to consider well that which is ours. Never can we number all these privileges. The treasure is inexhaustible, for all "the fulness of the blessing of the Christ" is our portion. Still we can occupy ourselves profitably with some of the "all spiritual blessings" which are ours. Shall we do so, taking up the word blessings, and linking the items we consider with the letters forming the word? Let us begin with

BELOVED

We are "beloved of God, saints by calling" (Rom. 1:7). Downy pillows these upon which to place our wearied heads. "Beloved of God, saints by calling." Weigh well the words.

We can understand Christ being beloved. We hear the Father's voice, saying, "This is My beloved Son, in whom I am well pleased." But that we who were sinners far from God, with no righteousness, no goodness, no merit whatsoever, that we should be beloved-at this we may well marvel.

Of the Lord's love to Israel Moses exultingly cried, "Yea, He loved the people." Now why did Jehovah love Israel? Just because He loved them. "The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:but because the Lord loved you." He loved because He would love, and not because they deserved His love.

And so it is that we are beloved of God. He has chosen to love us, and loves us in spite of what we have been, and of what we are. Then we are

LIBERATED

We are set free in freedom and are called to "stand fast in the liberty wherewith Christ has set us free" (Gal. 5:1). We were bound by the cord of our sins. Struggle and strive as we would we could not deliver ourselves. We needed a Strong One to save us from sin's chains. Christ alone was "Mighty to save," and He, the Son of God, became Man to die for us in order that He might free us from every foe and from every fear. None other could do it, but He has done it for all who come to Him. It was He who said, "If the Son shall make you free, ye shall be free indeed." He liberates us from the prison. He liberates us for the palace. He opens the prison-doors for our escape, and He opens the door of present and everlasting privilege for our entrance. Then we are

EXALTED

to highest favor. "Let the brother of low degree rejoice in that he is exalted," says James (1:9). We are brought into highest honor. We can sing, "Unto Him that loves us and loosed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever, Amen." Beloved, liberated, exalted to kingship and priesthood,

"Favors these nor few nor small."

Already we are of the royal family of heaven. We belong to the highest court in the universe. We have not on our court-dress yet, but we shall have that soon. Bodies of glory like the body of our Lord Jesus are to be ours at His coming.

Great indeed is our exaltation. "He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory" (1 Sam. 2:8). From the dust of sin and the dunghill of corruption He raises us to the place of dominion and delight. We are

SANCTIFIED

We are set apart to God, set apart to holy service. Not our own, we are "bought with a price," that we may glorify God in our bodies. 1 Cor. 6:9,10 shows the awful depths of the evil from which the sinner is brought by the grace of God. But there is added, "And such were some of you:but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."

"Washed," cleansed from all pollution.

"Sanctified," set apart to the service of God.

"Justified," cleared from every charge so that we may be happy in that service.

When the firstborn had been delivered from the destroying angel on the night of the passover in Egypt, he was not set free to do his own pleasure. He was "Set apart unto the Lord" (see Exod. 13:12). He was sanctified for the service of Him who had saved him.

So, as we have noticed, we who are "beloved of God" are called saints. We are sanctified ones by the call of God. Besides this we are

SONS

of God, brought unto holy, happy relationship with Him as our Father. The Holy Spirit indwells us. He bears witness with our spirit that we are God's children. He begets in our hearts the cry, "Abba, Father." He leads "us in the way of God's good pleasure. "For as many as are led by the Spirit of God, they are the sons of God." Not only are we sinners saved by grace. We are that and never shall we forget the grace that has saved us. But we were "brought out" that we might be "brought in." Our sinnership is closed, and closed forever before God. Now He deals with us as sons. Loving us He leads us. If necessary He chastens us. But it is as sons He ever views us. He marked us out for this, for adoption, for sonship, "by Jesus Christ to Himself," that He might have us near to Himself now and soon have us in His home-the Father's house on high. We are in His heart of love. We are in His hand of power. We shall be in His house of joy forever. And ours is heirship also. We are

INHERITORS

of boundless property and wealth. "If children then heirs, heirs of God and joint-heirs with Christ" (Rom. 8:17). Wonderful our portion! To share with Christ in that which He has won by His cross of shame!

And our inheritance is "incorruptible, undefiled, and fadeth not away." Unlike all inheritances on earth, it cannot be spoiled or marred in any way, and it never passes from our possession. It is reserved in heaven for us. It is set apart for our enjoyment there while we are kept by the power of God, through faith, unto salvation ready to be revealed at the last time.' Kept as with a garrison in a fort, a garrison powerful enough to repel every enemy, the "power of God" maintaining our faith from day to day until the hour of Christ's coming and kingdom.

We are part of a new creation, having been

NEW CREATED

in Christ Jesus. "If any man be in Christ Jesus he is a new creature"-there is a new creation altogether. It is not that the old has been patched up or mended. We are new born, we have a new nature, and the Holy Ghost given to us begets new desires and aspirations altogether. But we do well to remember that we are "created in Christ unto good works." The result of the new life and the indwelling of the Holy Spirit is new fruit for God for His pleasure and glory. In that new creation all is of God-we are His workmanship entirely, and altogether for His glory and pleasure. We have been

GIVEN

to Christ by the Father, to be peculiarly "His own."

Again and again this thought is presented in the Gospel of John. Our Lord Jesus delighted in the fact that "His own" were the gift of His Father's love to Him. In the hour of His rejection He could say to His rejecters, "All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out" (John 6:37). By His grace, we who believe are numbered among His sheep, and of them He said, "My Father which gave them Me, is greater than all:and no man is able to pluck them out of My Father's hand. I and My Father are one" (10:29, 30). Again in chapter 17, in our Lord's prayer for His own, He speaks of their being given to Him by the Father. Well may we rejoice in the privilege of being among the company thus honored in being "given out of the world" by the Father to the Son of His delight, that we should be the delight of the Son Himself while we delight in Him.

SERVICE

is the last of the blessings we shall consider. For this, as we have seen, we have been sanctified.

High honor is ours in being permitted now to serve the living and true God. In this we anticipate the time when "His servants shall serve Him," seeing His face and His name being in their foreheads.

The consciousness of the blessedness we have dwelt upon sets the believer free from every fear and leads us to respond with hearts uplifted in praise and worship. We know Him revealed in His grace. We love Him because He has first loved us, and loving Him we adore Him.

This, our holy priesthood, offering up spiritual sacrifices acceptable to God, is one of our highest privileges, and will be ours eternally. "Priests unto God and our Father," we shall be for ever on high.

As royal priests we are allowed to show forth His excellencies in a world which knows Him not, and to bear the tidings of His grace to others, telling it to a generation following.

Worshiping and witnessing-these our portion now until that glad hour when in the presence and likeness of our Lord we enjoy rest with Himself. Then it shall be:

"Rest, Lord, in serving Thee,
As none have served below;
Oh, through that blest eternity
What tides of praise shall flow."

Thus we have considered some of our manifold blessings. How vast and varied they are! May we enjoy them better and answer to them more fully, while we exult and say:

"Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in the heavenly places in Christ." Inglis Fleming

"Meditate therein-make thy way prosperous-have good success"-Joshua 1:8.

BEHOLD (intently look).

RUIN-"I am vile"-Job 40:4.

REDEMPTION-The Lamb-John 1:29. Afflicted-Lamentations 1:12. Result-Matthew 27:51.

RECEPTION-Now 2 Corinthians 6:2.

RELATIONSHIP-"Manner of love"-1 John 3:1. "Children of God."

REVELATION-"Wondrous things"-Ps. 119:18.

REFLECTION-"Into same image"-2 Corinthians 3:18.

RESTORATION-"I stand and knock"-Rev. 3:20. It is He who seeks recovery. Never need to knock at His door. "Lost thy first love." His never lost.

RAPTURE-"Come quickly"-Revelation 22:7,12. John 17:24. Isaiah 33:17.

REVIEW-"I and the children"-Heb. 2:13.

RETRIBUTION-"Come to judge"-Jude 14.

E. J. Checkley

An answer to the queries in the following letter:-

Sept. 21, 1931. Editor "help and food":-

Questions have arisen of late as to which I would appreciate your answers:

1.- Is "the image of the Beast" set up in several places? Is it set up in the temple at Jerusalem? If the latter, is this the "abomination of desolation?" What does this expression (as in Matt. 24:15) mean?

2.-Is a desolator permitted to overrun Palestine and sack Jerusalem during the latter half of Daniel's seventieth week? Who is this desolator, and why does "the Beast" fail to defend the apostate Jews, seeing they are under his wing?

3.-Are there several battles fought between the great powers at this time, and what does Scripture say about Armageddon?

4.-Some speak of the dragon and two Beasts of Rev. 16:13 as an anti-trinity, as follows:

The dragon, ……… anti-Father
The beast, …………anti-Christ
False prophet, ……… anti-Spirit

Others believe the false prophet is the antichrist-who sits in the temple as God (2 Thess. 2:4). They say this does not weaken his crusade for the worship of the Beast, and that it imitates Christ, who receives worship, and yet instructs His followers in the worship of the Father.

Which of these views is according to the Bible? Yours aff'ly in our Lord,
R. J. REID.

Q. 1. In answering this question it may be well to call attention to the three related expressions in which the term "abomination" is used:Dan. 9:27; 11:31; 12:11.

First, as to the term itself:it is the same in each passage, and means what is disgusting, filthy, abominable. It is chiefly used of idolatry, and of things one may not touch, eat or worship; so, concretely, an idol (e.g., 1 Kings 11:5,7; 2 Kings 23:13). The New Testament equivalent is bdelugma, what is detestable, specifically idolatrous. The word is used by the LXX in the Daniel passages, also by the writer of 1 Maccabees when describing the profanation of the temple by Antiochus Epiphanes, who erected an idolatrous altar over that of the burnt offering and also a -statue of the heathen god Zeus, to which event Dan. 11:31 refers; and it is the term used in the two Gospel passages which record the Lord's statement as to this particular feature of wickedness (Matt. 24:15; Mark 13:14). This sufficiently shows the force of the term.

A careful study of Daniel 11 will show that ver. 31 of that chapter must refer to the above-mentioned King of the North; and he also is the subject of Dan. 8:9-14. The history of this "vile person," which commences with ver. 21, is more fully given because he so vividly prefigures the apostate king of the last days who will practice similar enormities. This in itself puts this particular instance outside the range of what the Lord refers to in His prophetic discourse given about 200 years after the event. He then must refer to Dan. 12:11, the setting of which places the thing spoken of in the future, for it is clear that history gives nothing to correspond with Daniel's prophecy from ch. 11:36 to the end. This is the more striking since what precedes that verse can be paralleled by the events of history. So then the Lord (and hence Daniel to whom He refers) is speaking of what is still to be fulfilled, but a close association between chs. 11:31 and 12:11 is intimated by the similarity of expression. This enables us to more clearly understand what is meant by "the abomination" of the future.

The Lord speaks only of the abomination, but Daniel in each case brings in another important feature-the cessation of the continual sacrifice. This we know Antiochus brought about in his day, but it is that which will be done in the future also. This at once involves, yea, requires the revival of the Jewish ceremonies in a Jewish temple. For this to be realized it is not difficult to understand that there will of necessity be a Jewish State-a political as well as a religious order. This in fact is what we find in Dan. 9:27. Ver. 26 leaves us to suppose a period of indefinite length after the 69th week. The 70th week is inaugurated by a covenant made by the Roman Prince which has for one of its important features the religious element, since it is immediately stated that he shall cause the sacrifice and oblation to cease in the middle of the week.

In Ezra's day the altar had been the protection sought by the people (ch. 3:3), but in that future time the revived Jewish political and religious State will seek and have "the protection of abominations" because of which there shall be a desolator.

Now it is to this time, Daniel's 70th week, that Dan. 11:36 to the end applies. Thus "the abomination that maketh desolate," which is set up in conjunction with the taking away of the continual sacrifice (ch. 11:12), is to be linked with ch. 9:27. The meaning of the term, its singular form, and that it is "set up," all point to it being an idol or image. With this the Lord's words agree. He says:"Standing in what is a holy place" (New Trans., text and footnote). That it is this appears strengthened by what Antiochus did, and of which a similar expression is used as we have already noted-his double action as to sacrifice and image becomes the foreshadow of the future. A point of difficulty may seem to be the plural form 'of this term in ch. 9:27. Are there more idols or images than the one specially mentioned as the abomination? Rather than suppose a plurality of idols, the word refers, I think, to the idol and those detestable things and practices associated with it. The scriptural use of the term covers such things.

Here we may bring in Rev. 13. The first Beast being identified with the Roman prince of Dan. 9:27, and the little horn of Dan. 7, and the second Beast being the head of the Jewish State, we are led to identify "the image of the Beast" with the abomination of desolation, or that makes desolate. Then certainly, we may say, this chapter discloses plenty of abominations associated with the protecting wing spread over the apostate mass of the Jews, the many with whom the covenant of Dan. 9:27 is made at first. If we then link the Lawless One of 2 Thess. 2 with the second Beast, we learn further what "the protection of abominations" involves (vers. 9-11). In this last passage an additional feature is stated. The Lawless One is said to seat himself in the temple of God, showing himself that! he is God. It is at least interesting to know that Antiochus Epiphanes, the foreshadow of this Lawless One, assumed divine honors. To this his coins bear witness. Those of his later years have his portrait idealized, the head is made to approximate that of the god Zeus Olympus whose image it is supposed he set up in the temple, and these coins are inscribed:"King Antiochus, God manifest, Victory bearer."

Q. 2 & 3. From Dan. 9:27 we learn that there is a desolator:"Because of the protection of abominations there shall be a desolator" (New Trans.). His course is outlined in Dan. 11:40-45. What ver. 45 implies we may learn from Zech. 14:1-5. Isa. 28:14-22 applies to the same time.

Dan. 11:40 informs us that this desolator is the King of the North, the traditional enemy of Egypt, the King of the South, between whom Palestine is like a buffer State. As of old, so in the future, when the Roman power will be revived in its final ten-kingdom form, the Northern power will be the opponent of the West, and the South friendly toward it. The contest for supremacy wages around the land of Palestine. As then, so in the future the eyes of the world will be focused upon that central spot, and pronounced signs of this are already evident. Then top Roman power will be in control through alliance with the revived Jewish State, signs of which now appear on the horizon.

As to why "the Beast" fails to defend the apostate Jews, seeing they are under his wing, we must try to visualize the operations indicated in Dan. 11:40-45. First however, it is important to see the transition in the chapter which takes place at ver. 36. This may appear abrupt, and even forced, but there are two other striking examples of a similar character, and in fact referring to the same personage called "the King." See Isa. 30:33 and 57:9. I have already mentioned that we have no historic counterpart to what follows ver. 35, as we may find to what precedes. Then the language of ver. 35 points to an extended period reaching to the time of the end which will be characterized by conditions just previously described. This is similar to the closing statements of Dan. 9:26. Both point to the great undated interval which follows Daniel's 69th week, and in which we now find ourselves.

So "the King" of ver. 36 is not the same person spoken of in the previous verses (Antiochus Epiphanes). His description in vers. 36-39 would appear to apply to only one other personage – the apostate head of the revived Jewish State, the second Beast of Rev. 13. Then the King of the North who appears in this closing scene is to be identified with the wicked king of Dan. 8:23-25, and of whom the little horn in that chapter is the striking foreshadow. His arrogance and assumption along with hostility to Western power leads to his movement against "the King" who rules in the land as recorded in ver. 40. And it appears also that the King of the South makes an hostile move against this same king. The Northern leader seems to sense this as an opportune time for attack, and sweeping through Palestine, he reaches as far as Egypt. This of course constitutes a distinct attack upon Roman power, and in the overruling government of God it is the desolating, overflowing scourge because of what has been taking place in the land among the apostate Jews under their false leader, the second Beast of Rev. 13.

While in Egypt tidings out of the North and East reach the King of the North which stir him to furious energy against some enemy of whom these tidings inform him. So he returns and establishes himself in a position which from ver. 45 can only be understood as in the vicinity of Jerusalem-the hill of Zion, holy mountain, as in Ps. 2:6. There he comes to his end, none to help, broken without hand (ch. 8:25). This will take place at the appearing of Christ as recorded in Zech. 14. Thus it appears that we are to connect the gathering of the nations against Jerusalem mentioned in that chapter with the closing movement of the King of the North in Dan. 11:45, and with the gathering in the Valley of Jehoshaphat foretold in Joel 3.

But to further answer the question as to the Beast's relation to these events, with which I would also link the third question, particularly as to Armageddon, let us think of the possible strategy underlying the movements of these contesting forces. If in the attack of the North we see a movement hostile to the Roman power, still more is this evident in his deliberate encampment around Jerusalem, followed by attack upon it. This would strike at the great center of Roman influence and power in that quarter of the world. Can we offer any suggestion as to what may be the Beast's action at this time? Here a thought suggests itself as to what tidings reached the King of the North when in the vicinity of Egypt. May they not be the news of the gathering hosts of the Western powers coming into Palestine to effect the cutting off of his return to the North, thus severing his communications from the rear, purposing then to strike one great final blow which will decide the question of world-supremacy once for all in favor of the Beasts of Rev. 13? We may with good reason suppose that after the sudden sweep of the Northern armies through the land, the Beast at Jerusalem would immediately appeal to the Roman Beast to take action, and that in response he sends his forces into Palestine. Putting together with this the prophecy of Rev. 16 we learn that this mighty host will gather at Armageddon, identified as the Plain of Esdraelon which lies across the path of travel through Palestine between the North and the South. It may not be without significance that Haifa on the Mediterranean at the head of this plain, is now being prepared as a great sea-port. Tidings of such movements may well explain Dan. 11:44; and the Northern leader commences his return, likewise determined to strike the blow which will place in his hand the coveted world-supremacy.

His objective would seem to be first the capture of Jerusalem, the capital of his enemy, the Wilful King, before the assembled armies of the West reach it, and then strike to crush them at Esdraelon. He captures the city, as Zechariah tells us, but is smitten by the appearing of the Lord on Mt. Olivet. The report of this third mighty Combatant quickly reaches the assembled hosts of the West, and they make war against Him (Rev. 19:19). The Lord smites their hosts, and takes the two Beasts, casting .them into the lake of fire. Messiah has come! These are the initial strokes of judgment whereby He delivers the remnant of His people and sets up His glorious kingdom.

It seems clear that this gathering of armies before Jerusalem is quite distinct from that of the Roman Empire, to which Rev. 19 refers, for they are allied to and would support the Wilful King, against whom the King of the North comes in his whirlwind attack. So the nations of which Zechariah and Joel speak are those to the north and east of "the Pleasant Land"-enemies of the Wilful King and the Western Confederation which supports him. What becomes apparent is that God is working at this time to bring all these forces together for judgment at the Lord's appearing. So there is the great battle in the valley of Jehoshaphat around Jerusalem, and that of Armageddon, as there are two great groups of nations-one under the Beast, the other under the King of the North. We must bring in here also the kings from the East who are assembled at this time (Rev. 16:12). They come either to mingle with the West, or join in a great effort against it, perhaps in conjunction with the policy of the King of the North, but in any event to meet the judgment of the Great King. The hour had struck when "the kingdom of the world of our Lord and of His Christ" should begin to be (Rev. 11:15, New Trans.).
Q. 4. As to the trinity of evil suggested by the relation, of Satan, the Dragon, and the two Beasts, I think that what is said of the second Beast appears to distinctly mark him as the Antichrist, while the worship he directs to the first Beast rather gives him the place of the Father. Satan inspires them both and directs their activities; he simulates in this connection the Spirit's place.
-JOHN BLOORE.

A full complete redemption
Hath God prepared for us,
Tis by the blood of Jesus,
Who died on Calvary's cross;
Oh, yield at once to Him and live,
Eternal life He'll surely give.

The source of our redemption
Is God's unchanging love;
As changeless as His nature,
Which naught can ever move;
A never-failing spring indeed;
We've but to drink, 'twill meet our need.

The solid rock foundation
Is Jesus' precious blood,
Immovable beneath us
By Satan, storm, or flood;
More steadfast naught could ever be,
This "Rock of Ages, cleft for me."

Not for a time it saveth,
But for eternity,
On through the endless ages
When time shall cease to be;
Till lost in the immensity
Of love's unfathomable sea.

H. McD

CHINA

Brother Kautto writes:

Taitowying, June 28, 1931.

We are sorry to say that we have not been out with our tent since we took it out from the fair-grounds, for the building has taken our time, but that will be ready in the next couple of days, and we are expecting to be out some time this week with the tent.

We had a good opportunity to give the gospel to the workmen every morning for about half-an-hour. We had quite a few Roman Catholics-that is, they were so only in name, not knowing really what the teachings of the Roman Catholic Church are. Some of them were listening very earnestly, and some seemed to be indifferent, that is, showing their carelessness by falling asleep. Some, however, seemed to be quite interested, so much so that they came to hear the gospel in the evening where we were having street-meetings. Some were heard to remark that they were going to destroy their idols when they got home.

The interest in the street-meetings has often been very good. As to results, what the fruit will be finally in the end, we leave that in the hands of the Lord, for, "Paul, may plant and Apollos water, but it is God who giveth the increase."

We have had quite an interest among the women-folk the past four Sundays, when Mrs. Kautto and I started a special Sunday School for them. To-day we had a poster picturing a boy holding his hand on the head of a lamb, and a Scripture verse, "Behold the Lamb of God that taketh away the sin of the world." We had a very interesting time, and of course with heathen people one has to go over the same things again and again, starting with the Creation and ending with the death and resurrection of Christ. Some day when I am at home I will go a step farther and show the difference between the resurrection of the righteous and of the wicked. They seemed to understand so easily the lamb being a substitute for the sinner, but when it is applied to Christ as our Substitute, and that we all are sinners, and if we want to become righteous we have to lay the hand of faith on Christ, they have more difficulty. When I asked them if they had understood, they claimed they had understood the lamb part, but the last part they couldn't understand, so I had to explain it over and over again till one of the women could repeat it to others and finally I was relieved to think that they really understood, for they so professed.

These posters that we use are really for children, but I find that they are just the thing for this Sunday School.

Mrs. Kautto has just received a letter from a Mrs Ruck who has a book store in Peiping, mentioning that brother Foggin and Mr. Ruck are contemplating visiting us. We shall be glad to see them and have their help with our meetings.

INDIAN WORK
Both from Valentine, Arizona, and Shiprock. New Mexico, we get requests for help in prayer. The following are extracts from letters from brother James P. Anderson:

Valentine, Arizona, July 12,1931.

It is hot in our desert just now, and for the past four weeks it has run up to 100 or better every day, and does not cool off at night. But in spite of the heat, we have had the best attendance at Peach Springs since we built there two years ago. The first two weeks of June were happy busy weeks there, for we had extra meetings daily and an Indian Missionary and ten of the Christian Indians from his field near Prescott came over and helped us. They could speak to our Indians in their own language, and it was a wonderful help and testimony, because some of these Indians had lived near here in their sinful days, and to see the change in them and to hear them meant very much. The last evening when the invitation was given to all who wanted to come .back to the Lord, or who wanted to confess Him for the first time to take their stand with us, why, some twenty came to the front, ana we were hardly able to believe our eyes when we saw some of these old people who cannot understand English come and take their stand with the Christians. Their testimony was very good and they have shown a wonderful interest since, and we believe many are really "born again." Pray for us all here, that we may be able to lead them on in the ways that be in Christ. We thank God for all who have confessed Him these past fifteen years. Some from every tribe and nation will be there in that Day, to praise Him.

From Miss Holcomb we have the following:_____

Shiprock, New Mexico, July 11,1931.

My father left us three or four days ago, for the middle-west, where he expects to be for some weeks. Sheep-dip is almost upon us again, being two months earlier than usual this year. Even now we are having a rather large number of callers at the Mission. The last day or two I have been speaking to those who call from Rom. 1:18-20, on the power, wisdom and love of God as revealed to us through Creation.

Yesterday one of our callers was a young man for whom I should like to ask you and others to join with us in player. This young man, Kee, and his wife, whom we call Sallie, were both near neighbors to the Mission the firs., years we were here and have both heard the gospel very often. Nearly all of Sallie's people have died of T. B., and it has been working in her for ten years Now it seems to be getting the best of her, and Kee told me yesterday that she is no longer able to walk. Kee has long held a serious attitude toward the gospel, and yesterday I was specially urging him to make an open confession of Christ before his family and neighbors, and a clean break with the old way, and try to lead his wife to Christ, while she is still here.

P. S.-July 14, Sallie died last night.

BARBADOS

Our brother J. B. Hoze who has been in ill-health for some time has been compelled to go into a hospital for an operation. He writes (July 4):
I am now feeling fairly well and suffering no pain. I trust, through the mercies of God, that He might soon grant me recovery to health.

RUSSIAN RELIEF

A brother who passes on ministry to suffering saints in Russia writes:

I am getting increased facilities now for sending parcels of food. which reach our brethren in exile and in prison, and are most important to them in their need.

AFRICA

We have been informed by cable that Dr. and Mrs. Woodhams and family, Miss Dejonge, and Miss Creighton, reached Mombassa safely on July 4th, all in good health and rejoicing in the Lord, and by this time should be back on their station.

In connection with the work of this party we would mention the following points so that intelligent prayer can be made on their behalf:

That Doctor Woodhams may be given guidance and wisdom in connection with the additional medical work which he hopes to do at the new hospital built by brother Deans during his absence.

That Miss Creighton might be sustained and encouraged during the many new and varied experiences which she will encounter as she begins her service for the Lord, and also that she might have help in acquiring the language.

That Miss Dejonge might be given help and strength to continue the school and translation work she was engaged in before her furlough.

That the Lord will soon open the way for Mr. and Mrs. Searle and children to get away for their much needed furlough.

That brother Robert Deans and family may have the Lord's guidance and help in locating at a new station or carrying on the work at Lolua, as the Lord may direct them, and that our young brother Bill Deans may be given bodily strength to enable him to carry on at Nyangkundi, if it be the Lord's will, while the Searles are absent.

"Ye also helping together by prayer for us" (2 Cor. 1:11).

O Lord, again we gather
Unto Thy precious name,
Around Thy holy Person,
Thy promise sweet to claim.
Thy love, O Lord, hath drawn us,
The feast Thy hand hath spread;
And peace to us Thou speakest,
Thou Firstborn from the dead.

We think how Thou didst suffer
And die upon the tree,
Our souls from death to ransom,
And from the curse to free.
And by Thy blood we enter
Where Thou dost now appear,
Within the veil most holy,
Made fit to draw so near.

O Lord, soon Thou art coming
To take us home to Thee,
Out of this scene of sorrow
Forevermore to be.
We long for Thine appearing,
To meet Thee in the air,
Thou who didst die to win us-
Oh, joy beyond compare!

H. A. J.

To give an intelligent answer to this question we must trace the term "Protestantism" to its source, and in doing so we shall find that the name embodies, and is merely a re-affirmation of, truths that are as old as the Bible, for it affirms that blessed Book is the alone source of truth for men.

In the year 1529 Prince John, Elector of Saxony, Philip, Landgrave of Hesse, George, Elector of Brandenburg, and other princes and deputies of the Empire presented a Solemn Protest to King Ferdinand, as the representative of the Emperor Charles V., at the Diet of Spires, and on that account were afterwards known as the Protest-ants. Their supporters naturally shared the title, and their united tenets were named Protestantism.

This famous Protest, signed by those God-fearing rulers, embodied the principle for which they stood, as opposed to the decree of the Emperor, which commanded obedience to the See of Rome.

Let us hear what they said in that historic writing. They had previously declared,"We will obey the Emperor in everything that may maintain peace and the honor of God; but we cannot submit to give up the truths of the Bible, nor the simple worship of God." In the Protest they wrote, "We are resolved, with the grace of God, to maintain the pure preaching of His holy Word, such as is contained in the Biblical books of the Old and New Testaments, without adding anything thereto that may be contrary to it. This Word is the only truth, it is the sure rule of all doctrine, and of all life, and can never fail or deceive us. He who builds on this foundation shall stand against all the powers of hell, whilst all the human vanities that are set up against it shall fall before the face of God.

"We earnestly entreat you to weigh carefully our wrongs and our motives.

"If you do not yield to our request we PROTEST before God, our only Creator, Preserver, and Redeemer, and Saviour, and who will one day be our Judge, as well as before all men and all creatures, that we, for us and our people, neither consent nor adhere in any manner to the proposed decree in anything that is contrary to God, to His holy Word, to our right conscience, and to the salvation of souls."

Protestantism therefore establishes the principle of direct responsibility to God and of the direct authority of the Bible-the Word of God-over the conscience, heart, and mind.

This principle is the endorsement of the inspired communication of the apostle when he says, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16,17). It maintains right relationships as between God and man, between the Creator and the creature.

This principle cuts off at one stroke the whole paraphernalia of Roman Catholic doctrine, delivers the soul from the thraldom of priestcraft, and sets it before God in the unclouded light of His own revelation of Himself in the Word of His grace.

It sweeps away all the false doctrines by which men are kept from the true knowledge of God-all Popish and priestly pretensions, worshiping of Mary, "Saints" and images, the Mass, human merit in any and every shape, Purgatory, Indulgences, and much more, and in their place puts before the soul the simplicity and beauty of divine truth in its own perfect setting in the Bible, and in all its enlightening and emancipating power. This principle glorifies God and exalts the Lord Jesus-the all-sufficient Saviour, and gives the Holy Ghost His proper place as the Vicar of Christ on earth.

In short, Protestantism as a principle proclaims the Bible as the alone source for us of Divine Truth, its alone authority over the conscience as being to men the very voice of God, and of necessity therefore condemns at the same time as false and abhorrent to God all that is opposed or added to it.

"Thou hast magnified Thy Word above all Thy Name" (Ps. 138:2).

"The Word which I have spoken, the same shall judge him at the last day" (John 12:47-49).

"The Word of God is quick and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb. 4:12).

"Being born again, not of corruptible seed but of incorruptible, by the Word of God which liveth and abideth for ever.. .But the Word of the Lord endureth for ever. And this is the Word which by the Gospel is preached unto you" (1 Pet. 1:23, 25).

See also Psalms 1 and 119.

"Add thou not unto His words, lest He reprove thee and thou be found a liar" (Prov. 30:6).

The term Protestantism has been corrupted in practice by being made to embrace much which has no real connection with it, but the principle for which it stands even now, as contrasted with Roman Catholicism and all other religions, is the upholding of the absolute authority and sufficiency of the Bible, the Word of the living God, and thus is the condemnation of superstition and idolatry of every form, by whomsoever held or however practiced. F. L. Harris

Next month (D. V.),"What is Roman Catholicism?"

The Word of God is sufficient for every possible condition. Acquaintance with it is the one way of being fortified against every insidious effort of the enemy. May God in His mercy cause us to direct our attention to it more and more with unceasing prayer. Let it be the subject of meditation day and night while, with unremitting desire and patience, we study and search the sacred page. It is the diligent soul that is made fat. The Lord stir us afresh to realize in an increasing measure the fulness of His blessed Word.

Most people like new things. As children they like new toys; this desire grows as they grow up; there is a craving in the heart for something they do not possess; they keep trying to find something new that will satisfy this craving. The more means people have, the more this craving grows and strengthen; because we are so made that the more we get, the more we want. Desire grows with possession, as Solomon said:"He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase" (Eccl. 5:10). Reader, would it not be a great thing to be satisfied?-to be content with what you have here? Can you think of anything that would be more desirable than a mind and heart at rest from the craving for something new?

A way is provided for every one to have all the new things that are really worth having, that are really desirable ; for every one must know that a great deal of what people desire would only do them harm, if obtained. Can you think of anything better for the present than the gift of just what you really need? Would not that be ideal? But, better than that, suppose you could also have all the new things that would make you truly happy; would not that be the best? But that is the life that lies within reach of every one; new things in the morning, at noon, and at night; new things that really give satisfaction.

The things that are of the world have never satisfied any one. They are not made to satisfy. That is why people that try to get satisfaction from the world never find it there. The newness of the things desired soon wears off; then they are no more satisfying than the old. The things of this world do not stay new; they speedily grow old. The people who expect to get satisfaction out of things here are sure to be disappointed. God will have people satisfied, and He therefore sent His Son Jesus Christ into the world to provide a way by which hearts may have and enjoy the new things that really do satisfy. For this Christ does not give this or that new thing; He does the most wonderful thing, He does a wonder, a miracle-He makes people themselves new! Is not that one cf the most wonderful things you could think of?-to make every one who receives Him new. with the sure result that to such everything becomes new?

Best of all, the new gifts stay new. They do not grow old; do not wear out, but keep their freshness, so that they are a continual and perpetual source of joy, peace, and happiness. The craving for something else new is gone for ever. When Christ comes in, world-weariness goes out. "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shell give him shall never thirst; but the water that I shall give him shall be in him a fountain of water springing up into everlasting life" (John 4:13). Is not that wonderful?-shall never thirst! Put by the side of these words those which come to us through Paul:"If any one be in Christ, there is a new creation; old things are passed away; behold, all things are become new" (2 Cor. 5:17). This reveals what Christ does for His own, for those who receive His grace. The person-man, woman, child-is made new, and for such an one all 'things become new. ! All his life he has been looking at things as they look to the unbelieving world; when Christ is accepted as Saviour, all looks different, looks new, not for a little while but for ever. The world itself looks very differently to one in Christ. When people are in the world with the world in them, all their hopes, fears, aims, interests, are in and of the world; it fills their hearts and minds. Christ and all He is are only vague shadows. But when He is received as Saviour there is a new interest, a new joy, a new peace, all coming from knowing Christ, believing in Him, resting upon Him for salvation. The old image of Christ before the mind and in the heart is gone forever, and Christ is new; He is with His child, dwelling in the heart, being before the mind. Christ, instead of being despised, or feared and hated, is loved, delighted in, trusted, obeyed. Instead of a false Christ, an unknown Christ, the believing heart has a true and real Christ.

"Shall never thirst" has become true. The new Christ displaces all else in the daily life. There is a freshness, a newness in thinking of Him. He loves us, and "We love Him, because He first loved us" (1 John 4:19). Because of this the one in Christ has a new place in the world, does not longer belong to it, is not of it. Instead of loving the world and the things of the world, the heart is filled with the love of and for Christ. Loving Him means also loving His Word, His way, His truth. As there is nothing in us more powerful than love, love for Christ binds us to Him as nothing else can.

But to become Christ's means to hate sin, hate that which Christ hates, and to have His enemies as our enemies. These we have to fight, and every believer in Christ becomes a warrior. The master served by the world is no longer the enslaver of the one who has accepted Christ as Saviour. Satan, the world, and self, hold captive those who are of the world; when one is in Christ the new life is an entirely new service with new wages, new prizes, and, best of all, a new home at the end of this life, an eternal abiding-place. To be Christ's means being an overcomer. He is that, and because He
is, He gives a prize for overcoming such as even He Himself received, as He tells us in Rev. 3:21.

One of the most wonderful new possessions is prayer, asking for whatever we need, be it great or small. If there be a need (and the needs will pile up), we can take it to Him. Part of prayer is asking, but part is praising, and the praise is as great a joy as the asking and receiving. To praise and give thanks is a part of the new life. Who of the world ever thinks to thank Christ for His gifts and mercies? J. W. Newton

"Thanks be to God for His unspeakable gift!" There is nothing more helpful at this time to the tempted and tried believer than to have before him the value of that which God gives freely to His people. The world never gave so much to its votaries, has never more completely blinded men to the insensate folly of being indifferent to Him, or of rejecting Christ and His mercies. Never before in the world's history was man's pleasure so ministered to as now. Costly luxuries are made accessible to multitudes who could never before enjoy them. There are innumerable devices to fill the heart and keep it from realizing its emptiness without Christ.

But God has for faith revelations of what Christ is to His people, the wonderful infinite satisfaction and rest of heart to be found in knowing God here in this world of sin. He has nothing for unbelief but darkness, nothing for those who are determined to resist Him and reject His love; but the moment any one listens to His call, the instant any heart turns toward His voice, He is ready to give out all that any soul needs. It is a great discovery to find that God has that which can fully satisfy the heart of every person; yea, far more than that! Human language is far too poor to express what God has for those who love and trust Him.

A thousand years before Christ came God was telling men what He had to give to them, putting His message in words which appeal to the hearts of all mankind. Hear His words:

"Happy is the man that findeth wisdom,
And the man that getteth understanding.
For the merchandise of it is better than the merchandise of silver,
And the gain thereof than fine gold. She is more precious than rubies:
And ALL THE THINGS THOU CANST DESIRE ARE NOT TO BE
COMPARED UNTO HER.
Length of days is in her right hand;
And in her left hand riches and honor.
Her ways are ways of pleasantness,
And all her paths are peace.
She is a tree of life to them that lay hold upon her:
And happy is every one that retaineth her" (Prov. 3:13-18).

Who but God could use such language? "For wisdom is better than rubies:and all the things that may BE DESIRED ARE NOT TO BE COMPARED TO IT" (Prov. 8:11).

That which is more valuable than silver, gold, and precious stones must be of very great worth, for these are what mankind count as their greatest treasures, but when it is asserted that, "All the things that may be desired are not to be compared to it," we have a most astonishing statement. Even if it had been said that all the things which men desire could not equal it, that would have been an extraordinary statement, but Scripture goes very much farther and asserts that, "All the things that may be desired are not [even] to be compared with it." Yet that is twice announced, to make it doubly emphatic.

For three thousand years those words have been before the world challenging unbelief. They have brought God's great gift before millions of people, and they are being proved to be truth to-day by great multitudes. God is saying to mankind everywhere, "I am offering you that which is better and of incomparably greater worth than all the things that may be desired." Think of what you would like to possess. Let your desires run riot. Then know of a surety that God is offering you that which is of far greater value than anything your finite mind can imagine.

There are very many poor in all lands-many even in this most favored land-but here is greater and more lasting wealth than the human mind ever dreamed of. But it cannot be earned, cannot be bought. God sells blessings or goodly possessions to no one. This is His gift. Hear what He says:

"If any of you lack wisdom; let him ask of God that giveth to all freely, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering [doubting]" (James 1:5,6).

Is not God abundantly able to keep His promises? Here He is promising that which He gives freely, and which is worth more than anything you can desire. One part of this gift is confidence in God, trusting His love, believing in Him. What does God value most as revealed in His Word? The Son of His love (Col. 1:13) is God's greatest treasure. Christ said to the Father, "Thou lovedst Me before the foundation of the world." Again, He said of all who believe in Him:"Thou hast sent Me, and hast loved them as Thou hast loved Me" (John 17:23,24). Christ and those believing in Him have the highest place in God's love. Can you trust yourself in God's hands? Can you trust Him to give you whatever you need? Can you, do you, have such confidence in God that you willingly, without fear, place yourself in His care, commit all your cares and interests entirely to Him?

"God so loved the world that He gave His only begotten Son;" that is one statement. "Thou hast sent Me, and hast loved them as Thou hast loved Me," is another. You are in one of these two companies; either in and of the world, or you are one of Christ's own by faith in Him. If you are still of the world, God loved you, still loves you. Will you, do you, take God as your Father and Christ as your Saviour? If you do this, then you have that wonderful wisdom that is of such exceeding value, Any thing, or all the things, that you can desire of this world cannot be compared, with that which you possess if Christ is yours, and you will be able to cry out, "Thanks be unto God for His unspeakable Gift!" J. W. Newton

Calendar:Nov. 16th to "Sec. 15th

DAILY BIBLE READING ………. Nov. 16th, Ps. 21; Nov. 30th, Ps. 35; Dec. 15th, Ps. 50.

SUPPLEMENTARY READING …. Nov. 16th, 1 Cor. 7; Nov. 30th, 2 Cor. 5; Dec. 15th, Eph. 1.