Genesis 37:

We probably have no type which so distinctly sets forth Christ as that of Joseph in the Old Testament. Every incident of his history is vocal with some meaning relative to Him and His pathway, whether it be in humiliation or glory. We see him first of all as the well-beloved of his father:"Israel loved Joseph more than all his children" (Gen. 37:3). And following this we have those visions of supremacy, which so clearly show us Christ; first, in that position of King of kings,-the sheaf to which all the other sheaves bow,-which shall be fulfilled when He comes to set up His kingdom ; and, second, as the object of the adoration and worship for a heavenly people,-the moon and stars making obeisance to Him. We are carried thus from eternity to eternity:from Christ in the bosom of the Father, to the fulness of glory which shall be His with the Church, while a glimpse is given us of Him reigning in power, which is really only the introduction to the eternal ages.

It is what comes in between this we would look at here-the journey Joseph takes at his father's bidding. It is a message of fatherly love and care that he is to take from the vale of Hebron to his brethren in Shechem.

We have said that Joseph is a type of Christ; so we find him dwelling at Hebron with his father. Hebron means "participation" or "communion"; and here we find Joseph, the son of his father's love, with him. How beautifully this speaks to us of what John affirms of the true Joseph, that He is the
only-begotten Son, who -is "in the bosom of the Father." The Son abiding in the place of the fullest communion with the Father, entering into all His counsels of infinite love and grace. Before all the works of creation, He was "as one brought up with Him:and I was daily His delight, rejoicing always before Him " (Prov. 8:30).

But Israel had purposed to send his son Joseph with a message of love to his brethren. When called he yields himself perfectly to his father's will:"here am I." We cannot fail to see how closely this corresponds to the blessed Anti-type. We see the Father yearning in His love over the creature, desiring that man may know the infinite grace and blessing which is in His hand to give. He cannot think, blessed be His name, of any proof too strong by which to manifest the depth of His love; so Christ, the Son of the Father's bosom, is the Messenger who has come to declare Him (John 1:18). He has come from the throne of heaven, from the place of participation and communion with God His Father, to display Him in all the fulness of His love and grace. He has come from that " Hebron " and its blessed surroundings into which He will soon introduce us, where the fulness of what our fellowship with the Father and the Son is will be realized by us in the unspeakable joy of being forever with the Lord.

The journey is to Shechem. It means "shoulder" and the thought of service naturally connects itself with this. From Hebron Christ indeed came to Shechem, as the Son of Man who came not to be ministered unto, but to minister as the Servant of His Father. "Lo, I come, in the volume of the book it is written of Me, to do Thy will, O God," speaks not only of the fact that He has stooped to the place of service, but also of that perfect willingness expressed in Joseph's "here am I." He has thus made Himself of no reputation, and taken the form of a servant, and was made in the likeness of men. Who can measure the love of God and of Christ which finds expression in this journey, and the obedience to the death of the cross which it entailed upon Him who made it ? It speaks the infinite blessedness of that sweet name, Emmanuel; of the fact that God has dwelt among men that He might be able to exhibit the wondrous depths of His heart.

To Shechem, then, Joseph came only to find no welcome. Christ, too, came only to have Herod's sword thrust out after Him, and Egypt to be made His exile-home:prophecy, as it were, of the fulfilment of Isaiah's prediction that a people who walked in darkness should see a great light; and further, that the Gentiles should be partakers of the promise by the gospel through Israel's rejection. Christ, like Joseph, came to the place where His own should have been, but His own were not there to receive Him; we shall soon see how, coming to His own, they would not receive Him.

We have now the second part of the journey. Joseph goes from Shechem to Dothan to meet his brethren. We shall find it speaks of that downward path, from the taking of the form of a servant to the death of the cross. His brethren are not found in the place of service as they should have been; and as Israel had left the true station of obedience, and therefore of service to God, so Joseph's brethren were to be found at Dothan, not at Shechem. It pictures exactly the place Israel occupied when Christ came. Dothan means '' two wells or cisterns." Two is the number that signifies evil, or contrast, in various ways. Jehovah speaks of Himself always as the fountain of living waters, there being no other. The application of the singular implies how all-sufficient this one fountain is. Surely it is at Shechem, the place of true service, that the fulness of this is found. But if that place is left, Dothan is the natural end of such a course, where they have hewn out cisterns for themselves, which are broken cisterns. This Israel had done, and this was the place they occupied when sought by the Messenger of God's love. And, notice, "when they saw him afar off, even before he came near unto them, they conspired to slay him." How soon it was indeed that the life of Christ was sought by the blood-thirsty hearts of men. God had drawn too near to them; His light manifested what and where they were in relation to Him. And the truth that the mind of the flesh is enmity toward God was fully shown. The words which Christ puts into the mouth of rejected Israel, when He gives forth the parable of the wicked husbandmen, are but the echo of what Joseph's brethren say, "Come now therefore and let us slay him " (ver. 20). Reuben stands up on his behalf, and his action here reminds one of the attitude of a certain class in the Jewish nation of which, I believe, Nicodemus is representative. He takes a parallel position to that of Reuben when be-fore the assembled chief priests and Pharisees he says, " Doth our law judge any man before it hear him and know what he doeth ?" Their wicked purposes are restrained for the time being:"every man went unto his own house." So with Joseph's brethren, the counsel of Reuben for the moment prevails.

Finally, we find Joseph is sold to the Ishmaelites, speaking – how plainly, who can doubt? – of the delivering up of Christ into Gentile hands. When this is done, Reuben is away; he is not present in the crucial moment to raise his voice in his brother's behalf. So, too, with the class we have been speaking of among the Jews, we do not hear of them being present, or of one voice being raised when Christ is brought before the court of the high priest. Judah's advice then carries the day, and the deed of violence is committed. We know well what all this leads up to. The Cross is the end of our Joseph's journey from Hebron to Dothan; it is the fruit of what Dothan means.

Beloved, what journey is like this, in which we can find continual food for meditation ? Our hearts should be wrapped up in it surely, knowing as we do in some measure how much in our behalf it was undertaken by Him whose delights of old "were with the sons of men." The apostle collates in one blessed, comprehensive statement the whole course we have been looking at when speaking of Christ he says, '' Who being in the form of God thought it not robbery to be equal with God:but made Himself of no reputation, and took upon Him the form of a servant, and was found in the likeness of men; and being found in fashion as a man He humbled Himself, and became obedient unto death, even the death of the cross." The culmination of Joseph's course is that of Christ's also, "Wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

Beloved, it will be our joy to be co-sharers with our beloved Lord in this glory. What joy like that of seeing His face, once so deeply graven with the lines of sorrow and pain, all radiant with the effulgence of God's glory ? It will awaken in our hearts the glorious strains of that eternal song with which our hearts will greet Him. Since this is so, meet then it is that His path of rejection, should be ours also. Is it so ? and if not, wherein lies the trouble.? The promise is, "if we suffer with Him we shall also reign with Him." J. B. Jr.

We purpose to take a brief glance at the history of God's ancient people-Israel, and note the different periods of their history from the beginning to the end; namely, from Abraham's birth to that period called the Millennium. These lessons will be of great value if we take the practical lessons to ourselves, and again, as we proceed and discover their accuracy they will more and more convince us of the truth of the verbal inspiration of the Scriptures. A monarch, it is said, asked his chaplain once to give proof in one word of the authenticity of the Bible. The chaplain returned in three days with this answer,-Israel. Theirs, truly, has been an eventful history, "written for our admonition," and their presence and place upon earth even now, is an abiding proof of the truth of Holy Scripture.

We will look at that history and divide it into four cycles of time. First, from Abraham to the Exodus; second, from the Exodus to the dedication of Solomon's temple; third, from the dedication of Solomon's temple to Daniel's prophecy; fourth, from Daniel and the time Daniel received his prophecy to the Millennium. Each of these periods, carefully reckoned, cover about the same number of years. The first begins with Abraham; the next, with Moses; the third, with Solomon; and the fourth, with Daniel the prophet. Let us carefully look at Scripture for proof, and when we gather that, we will look at the after lessons. In each period, we have said, the time is about the same, if not exactly so; that is, when we look at the true order of reckoning time, each period will be found similar to the last one, which was revealed t.o Daniel-70 weeks of years, or 490 years (Dan. 9:24-27).* *These "weeks" or rather heptads are manifestly the sabbatical heptad; each seventh year being a "sabbath" year. See Lev. 25:4, 8; Deut. 15:1.*

CYCLE 1.

From Abraham to the Exodus. Two scriptures seem to cover this. Abraham was 75 years when he came into the land (Gen. 12:4), and the law was 430 years after(Gal. 3:17),This makes in all 505 years. This is the first count. This is the full time given, but we must look somewhat deeper and see what further we can learn from this period. Abraham went down to Egypt in the time of famine. This, all will admit, was a grievous failure on Abraham's part, and led to grievous results; he received Hagar into his home, and in this, clearly, Abraham was in a path of unbelief. This was 10 years after he first entered Canaan, which would make him 85 years old. At the age of 85, Hagar enters (Gen. 16:3), and soon after Ishmael was born. What a departure for the man of faith from that highly exalted path! But, eventually, Abraham now restored and in Canaan, God fulfils His promise in giving him Isaac (chap. 21:5).Abraham by this time is 100 years old. Hagar entered at 85; Isaac was given at 100; what sorrow Abraham experienced between! Here we have 15 years of time, which if deducted from 505 leaves just 490 years, from Abraham to the Exodus. The whole period, 505 years, with Abraham's 15 years deducted, leaves our cycle 490, or 70 weeks of years. Abraham lost these 15 years as a testimony, and for reward at the judgment-seat. This way of deducting time from natural history, illustrating for us God's holiness, will get more confirmation as we proceed.

CYCLE 2.

This second period begins with the Exodus and goes to the dedication of Solomon's temple, which is about the same space of time, if not exactly. We will need here to examine the Scriptures carefully, and get all that God has said.

From i Kings 6:i, we get one date. Solomon began to build the temple 480 years after the children of Israel came out of Egypt. This is one of the passages which have given material for "higher critics " to use against verbal inspiration,-notably among them Bishop Colenso. Yet, for the true believer, while many parts of such a "wonderful book may not be at once clear, humility would attribute the mist to our poor perception rather than cast a shadow of doubt upon the sacred Scriptures; and the very difficulties, in the end, only furnish the reverent student with more abundant truth. If the whole history is counted from Exodus, we will find 573 years in all. For this see Acts 13:18-22. The wilderness history was 40 years. Then He gave them the Judges by the space of 450 years, till Samuel. Then the reign of king Saul, 40 years; and finally, David, 40 years, and Solomon, 3 years to the building of the temple. Thus, altogether, we get 573 years. But i Kings 6:i, states clearly 480 years -a difference of 93. How can we account for the missing 93 years? The natural man sees them not and concludes that the Bible Contradicts itself. But when a search is made, and God's holiness apprehended in reckoning time, the lesson is clear, and Scripture true and perfect. We will now look at the Book of Judges.

We have already seen how 15 years are deducted from Abraham's history in Genesis; now, in Judges, we are to learn lessons of a similar character. Israel turned away from the Lord five times, which altogether is 93 years. In Judges 3:7, 8, they were captives for their sins 8 years. In vers. 12-14, captive again 18 years. In chap. 4:1-3, captive again 20 years. In chap. 6:i, captive for 7 years. In chap. 13:i, captive to the Philistines, 40 years. (This last includes the 18 years mentioned in chap. 10:7, 8, embracing the whole captivity of the Philistines.) We now sum up the whole period in which they were captives on account of their failure, and get 93 years in all:-the missing. 93 years in i Kings 6:1:Does it not manifest man's short-sightedness, as well as the educated ignorance to be found in the schools of"higher critics"?In the very places where they vainly think they can find flaws and mistakes, in these very places the true believer finds a feast,-. finds light and truth; the holiness, as well as the . grace of God, thus is better understood.

We see, then, that as Abraham lost 15 years, Israel lost 93, which, if deducted from 573, leaves us 480 years till Solomon began to build the temple. Seven years it was in building (i Kings 6:38), which would make 487, and if the dedication was 3 years later, as is supposed, the period is exactly the same as the first 490 years. ' It was some time later than 487 as the building was completed the eighth month (chap. 6:38), and the dedication was the seventh month (chap. 8:2), which could not therefore have been the same year the building was completed; hence, the dedication was at a later time. To give time for garnishing and furnishing all the vessels of service, it is very probable that the dedication was about the 3rd year, the work of chap. 7:coming between the completion of the main body of the temple, and the dedication, which took place in chap. 8:Hence, the whole period would be about 490 years, if not actually so.

CYCLE 3.

From the dedication of the temple to the close of the Babylonish captivity when Daniel received his last prophecy, we have a period of 560 years in all. (See the chronological dates at i Kings 8:, B. C. 1005, and Neh. 2:, B. C. 445, thus leaving exactly 560 years.) This is again the natural count; but what shall we say of the 70 years in Babylon? Shall we deduct them? Surely, if we continue the lesson of holiness; and if 70 is deducted from 560, the balance will be as before, 490 years (70 weeks). Just and true are all Jehovah's ways, and in the end all shall justify Him in all His ways.

CYCLE 4.

This cycle completes the prophetic history of that people (now but two tribes), and brings us down to the end, to the second coming of Christ when God shall make them a name and a praise in all the earth. "Seventy weeks are determined upon thy people (the Jews) and thy holy city " (Jerusalem) (Dan. 9:24). This gives the closing cycle of their history until the Millennium. The first section, 7 weeks (49 years), with the second, 62 weeks(434 years), bring us to the time when the Messiah was "cut off;" there we stand beside the Cross, and halt. Sixty-nine weeks only have been fulfilled, one week is yet future. Where shall we place this last week, or 7 years of Daniel's prophecy? Abraham lost 15 years; Israel lost 93 in the time of the Judges, and afterwards 70 in Babylon, all on account of their sins. But where can we trace departure from God and from truth like the rejection of Christ, which is expressed in the Cross? For this they are set aside as a nation to-day, as Romans 11:clearly states. And God is now visiting another people,- the Gentiles, to take out of them a people for His Name (Acts 15:14).Thus we get this interval of grace, coming in between the 69th and 70th week of Daniel, and for the Jew it is all deducted time, lost time, a blank. Daniel quietly passes over this interval and sees it not. This was left for another to unfold, for Paul, not Daniel (Eph. 3:).Sixty-nine weeks were completed at the Cross, and there He ceased to count time for them. They are now away from their inheritance and sanctuary, and without a king, priest or a sacrifice (Hos. 3:4, 5). During this interval, all dates are suspended (Acts 1:7; Gal. 4:9-11).Times and seasons belong to the earth and the earthly people-the Jews, and are given in Daniel in 70 weeks of time. The same is taken up again in Revelation, from chaps. 6:to 19:, after the Church interval which embraces only Rev. 2:and 3:-the present interval of grace.

During this dispensation, we have said, those dates do not apply. A new work of grace-a "mystery" comes in and is unfolded between the 69th and 70th week of Daniel. While Christ has gone back to the right hand of God, the Holy Spirit is present upon the earth, and the Church, the body of Christ, is being called out and formed, and the hope of the Church is "the Morning Star"-Christ's coming in the air (i Thess. 4:13-18). This is beautifully shown by a little chart in a pamphlet 'The Mystery-the Church of God," 15 cents. I n this, the ministry of the apostle Paul comes to the front, unfolding, as he does in his epistles, the formation and character of the Church, as well as her hope and destiny. We find no dates here; in this time they have no place. Dates refer to Jewish people and Jewish history, and this whole period is a blank for them. The hope of the Church has been the second coming of Christ since the beginning. The apostles did not know whether this would take place in the first century or the 20th , and none have been informed since. The Word was completed by the apostle Paul (Col. 1:25), -no new subject has been given since, and we look for none. How long this dispensation will continue, none here can say. How soon our Lord may return, none here know; but it is the blessed hope of the Church. At His coming in the air and the translation of the saints to heaven (as seen in Enoch, the type of our translation), this interval will close, and the last week of Daniel's prophecy will be taken up and fulfilled.

This last week covers the whole portion of Revelation chaps. 6:to 19:, in which dates again appear; all refer to these last 7 years of Daniel's prophecy; mainly to the last half, in which we have 1260 days, (3 ½ years) 42 months, (3 ½ years) time, times, and half a time (3 ½ years). In accord to this the different themes, and different lines of ministry can be readily discerned. Daniel refers to the earth and the earthly people, as also Rev. 6:to 19:Paul's ministry refers to the heavenly people and their hope and inheritance. When these distinctions are seen, the different errors taught in confounding these lines are readily discerned, and the hope of the Church will shine out clear and distinct. Lord, revive with freshness in our hearts this bright hope of the "Morning Star," as before our eyes!

At the close of this last period of Daniel's prophecy and time of trouble for Israel (Jer. 30:7), and the nations also (Rev. 7:) the Lord will appear "as the Sun of Righteousness" (Mal. 4:). His feet will touch the Mount of Olives (Zech. 14:), He will then deliver Israel, and through them blessing will flow to the now heathen world. This will be the Golden Age of prophecy,-the days of heaven upon the earth; the days that God's earthly people, Israel, have always looked forward to. (See Isa. 11:; 60:; Jer. 30:; Ezek. 37:; Zech. 8:; 14:) However much that hope has been clouded in their minds through unbelief, yet all the promises will be made good to them.

But our hope is far different. Before them lies Daniel's last week. But we look for our translation before that event. They look for Palestine as their inheritance; our inheritance is reserved for us in heaven. They are an earthly people; we, Christians, are a heavenly people. Their hope "the Sun of Righteousness; " ours, " the Morning Star;" and the last week of Daniel is the dark interval between those two events.

Recapitulating briefly:We see that four periods complete Israel's history.

1 st. From the birth of Abraham to the Exodus, 505 years, with the 15 deducted, leaves 490, 1:e., 70 weeks.

2nd. From the Exodus to the dedication of the Temple, 583 years in all, with their 93 years in the book of Judges deducted, also leaves 490; another 70 weeks.

3rd. From the dedication to Daniel's prophecy, 560 years, with 70 years in Babylon deducted, leaves again 70 weeks.

4th. From Daniel's prophecy to the Millennial period, (dropping out this whole Church dispensation – all between the 69th and 70th week) gives us the 490 years, another 70 weeks – 4 cycles of the same duration. This number also, 70 times 7 (490) as seen in Matt. 18:22, is one that is expressive of perfect grace and forbearance, which surely can be seen in Jehovah's ways with Israel in every period of their history. And we are exhorted to be imitators of Him in this grace towards each other.

How perfect are God's ways! Who can doubt His plans? When this double way of reckoning time is understood many things become plain. The verbal inspiration of Scripture is confirmed, and the truth of i Ki. 6:i is seen to be correct, and "higher critics" are reproved for their short-sightedness and unbelief.

Underlying this wonderful history we would note a spiritual lesson, and close this brief review. God's principles and His truth never change. His holiness is the same now as in the past dispensation, and we are safe in applying the history of Israel as typical of ourselves." All these things happened unto them for types, and are written for our admonition upon whom the ends of the world are come" (i Cor. 10:ii). The end of the believer's path here will bring him one day face to face with the Judgment-seat (Bema) of Christ. The Lord himself will occupy that seat (2 Cor. 5:10). Then each believer will look back and "remember all the way,"-every step of the journey "and every one of us shall give an account of himself to God" (Rom. 14:10-12).Grace and mercy will never be more manifest to each believer than there. The grace that saved, and the mercy all along the way up to the end will be understood aright and appreciated fully; but holiness will be shown there also. The even balance of truth we Will see-God is light, and God is love.

How this truth should spur our hearts and stir our consciences! What about the valuable time granted us now, to serve and glorify the peerless name of the Lord Jesus ? The hours, the days, the weeks, the months, the years,-how has our time been used and in what way ?-serious and pointed questions for both reader and writer! May we lay them well to heart. At the Judgment-seat will be a careful reckoning up of time. A perfect Hand will balance all correctly, and His judgment none will for a moment dispute. He who loves His own people and values also every moment of their heart's communion and service, will reward each one according to his works. What a searching thought! Abraham, we see, lost 15 years because of his unbelief and departure from God. Israel, as a nation, lost 93 years in the book of Judges, and at an after date 70 years in Babylon, with their harps hung upon the willows; and what shall we say of this whole dispensation ? It has been lost to the Jew, and God has ceased to count time for them since this break in their history. For us the history and its lessons are given that we might not fail as they failed. The word of God has been preserved for us. The Holy Spirit is given to each believer to teach us that Word; and therein we get the path and work for each believer marked out. Do we search that Word earnestly? Do we earnestly desire each day to follow where it leads ? Here, and here only, is the believer right. Here, and here alone, will time truly count. When the heart grows cold, as in the case of Ephesus (Rev. 2:4, 5) and the feet wander from the right path, all this time will be deducted for us too. True believers possess eternal life, and can never be lost, (John. 10:27-29) but time they may lose, and their rewards also, at the Judgment-seat (i Cor. 3:9-15).

Let us, then be admonished by Israel's history. Let us give ourselves more unreservedly to the search of God's holy word and earnest prayer, that we may be sanctified by the truth. That, until we see Him face to face, we may follow Him our Saviour and Lord, who is worthy of our undivided hearts.
A. E. B.

THE MAN AFTER THE FLESH.

Chapter 2:THE CAPTIVITY IN THE PHILISTINES' LAND. (Continued from page 6.)

So far as the people were concerned, they had lost the very badge of their relationship with God. "The Ark of the Covenant" had passed from their unfaithful hands-the very throne of God was no longer in Israel. "He forsook the tabernacle of Shiloh, the tent which He placed among men; and delivered His strength into captivity, and His glory into the enemy's hand" (Ps. 78:60, 61).

What an abiding witness that God will never act contrary to His nature, even though the stability of His earthly throne seem for a time to be threatened. How it shows that all divine power is holy, and that there is no authority save that which is consistent with God's holiness. God does not need to preserve the outward continuity of His government, as is the common thought of men. What a mass of ecclesiastical rubbish is swept aside when this is seen. No need to delve into the annals of the past-doctrinal errors of the early "Fathers," grossest abuses of Rome, with her rival popes and councils, all tainted with that unholiness which forever disqualifies them from a claim to God's recognition. No need to search here for a succession from the apostles. Ichabod is upon it all. God forsook all that, as He did Shiloh of old.

But what a relief is this-to see that God can never be held responsible for the errors of His professed people. Were this seen, how quickly would earnest souls turn from Rome or any other establishment which bases its claims of authority upon an unholy past. God can never act contrary to His character, and when that character has been distinctly and persistently ignored, we have a Shiloh-no matter what precious associations may be linked with it -bereft of its glory. Faith can follow God. Even as at an earlier day, when the golden calf usurped God's place in Israel, Moses pitched the tent of meeting outside the camp, and thither resorted all who desired to meet Jehovah, rather than the place where once He manifested Himself.

Thus faith ever reasons:"Let us go forth unto Him without the camp." Has He been compelled to withdraw ? We can no longer recognize that which He has left. Shiloh with the ark away is like a body when the spirit has departed. It can only be buried out of our sight.

We have here a principle of wide-reaching application. Not only is a simple path for faith laid down, where there is no need to attempt to justify what is . not of God; but there is a basis here for recovery to Him, and thus for true unity amongst His people. Who would not desire that ? But it can only be in this way.

The great mistake with nearly all efforts after outward unity among God's people, is in having the eye upon them rather than upon Him. The question, the only question to be asked is, Where is God with reference to the matters upon which His people are divided. Has He been compelled to withdraw His " approval ? does His word condemn that which characterizes His people ? To uphold their position does that need to be maintained which violates, in a radical way, His character ? Then surely all effort at uniting His people, and at the same time ignoring that which has dishonored God, will never meet with His approval, not even if it outwardly brought together all those now separated. God, His will, His character, ignored-all else is absolutely worthless.

But have not all here a most simple basis of true unity ? We side with God-we take up, patiently and prayerfully, if painfully, that which has occasioned the breach. Is it a matter about which God's word expresses His mind ? Then the only thing to be done is to own that mind-to bow to Him. On the other hand, is it a matter practically immaterial, where patience and forbearance would accomplish what suspicion and force could not do ? Then the path is equally clear. May there ever be grace among His own to seek to be with God according to His word, and they will ever be with one another also. Mere ebullition of love to saints, no matter how real, can never take the place of a clear, thorough examination of the difficulties in the light of God's word. To ignore difficult questions, is but to invite fresh and more hopeless complications. But we must return to our narrative.

Chapter 3:GOD'S CARE FOR HIS OWN HONOR. (1 Sam. 5:, 6:)

Having vindicated the holiness of His character by permitting the ark to be removed from Shiloh, and taken captive by the Philistines, God will now show to its very captors that His power and majesty is unchanged. We need never be afraid that God will fail to vindicate either His holiness or His power. Our only fear should be lest we be not in that state in which we can be vessels of testimony for Him.

Notice how all interest is transferred from Israel to the Philistines' land. Wherever God's presence is must be the true center of interest. Nor does this mean that God has permanently forsaken Israel or ceased to love them. Nay, all that is now transpiring in the distant land is but the twofold preparation for the maintenance of His holiness and His grace toward a repentant people.

The Philistines have looked upon this capture of the ark not only as their victory over Israel, but over God as well. They ascribe both to their own god, Dagon, and in acknowledgment of his triumph over Israel's God, they put the ark in Dagon's temple.

It is now no longer a question between God and Israel, or even between God and the Philistines, but between the true God and man's false one-part fish, part man, as the perverted and corrupt ingenuity of fallen man delights to depict the god of his own fashioning. This false god is at once immeasurably inferior to man,-like to the fish in the main, with head and hands of human intelligence and power,-and yet the object of his dread and worship. Such is the idol ever, in all its forms, really beneath those who form it.

At first, doubtless to impress more fully the lesson, God simply casts the image prostrate before Him. Poor hardened man sets it up again. But the second time, the blindness of the people failing to understand, Dagon falls and is broken. He loses all that had given him a semblance of intelligence or power, and the headless trunk witnesses of the vanity of idols, and of the majesty and power of that God whom they in their madness had despised.

Had there been the least desire after truth, what an effectual witness would this have been to the Philistines of the vanity of Dagon and the reality of the living God ! Alas, their hardened hearts see but little in it, and give added honor to Dagon by not treading upon the threshold, where his head and hands had lain. Doubtless the priests put head and hands back again, and most was soon forgotten. How utterly hopeless is all witness to those who do not desire to know the truth. But God is vindicated, and His desire as well to deliver men from their errors.

In how many ways does Rome answer to all this persistent and shameless idolatry. Dagon, the fish-god, suggests that worship of increase, for which the fish is remarkable, and which forms one of Rome's claims to "Catholic." Does she not number her adherents by millions?

Nor can we fail to recognize in all our hearts that Philistine tendency to worship numbers. Is it not the test of a work ? How many simply follow a multitude, and measure all spiritual results by the number of those who are identified with a movement. Again and again does God break to pieces this false god, permitting the loss of hands and feet-both intelligence and power to that which a carnal religion would still deify. We need to have this thing hunted out of our souls. Mere numbers are no token of God's presence or approval, whether it be in evangelistic work or any testimony for God. His truth must ever be the test-His word, as applied by His Spirit. Without that it is but Dagon.

(To be continued.)
"HOW IS IT THAT YE HAVE NO FAITH?"

Deut. 1:2.

It is truly blessed to find that we can never overreach the limits of the divine Word by attributing the fullest meaning to its every statement. We find this especially evident when we turn to the Old Testament, and find how everything has been so written that we may learn more deeply the plain truths of the New. We can say with assurance that all recorded therein is for our learning, on whom the ends of the ages have come. Let us look then at the verse before us and see what the lesson is that may be in it for us. "There are eleven days journey from Horeb by way of Mount Seir unto Kadesh-barnea." A very simple and apparently insignificant statement.

It is noticeable, at the outset, that the whole of Israel's wilderness journey is comprised of their wanderings from Horeb to Kadesh-barnea. They visited the latter place within the first year of their journeying, returning to it again in the thirty-eighth year. Thus Horeb is the commencement of the journey, and Kadesh-barnea the end. Now this is full of meaning when we consider that the wilderness-way of Israel is a picture of our own pathway through this world.

First, Horeb, the starting point, means "waste," approaching the thought of barrenness. Kadesh-barnea is the "sanctuary of the wanderer." And by way of Mount Seir which means "rugged." We will look at the length of time as we go on. If, as we have said, the journey is a type of our own, how significant that the start is made at Horeb. Was it not with the deep realization of our own absolute barrenness toward God that we first came to Him, acknowledging the "waste" condition that we were in, and bowing to the word of God in its condemning sentence that "there is none righteous, no, not one . . . none that doeth good, no, not one "-all a barren waste to Him who was our God and Judge? Surely this was the starting point of every one of us. But how blessedly full the provision He made for us in this very need. Not the law, with its claims founded on the immutable righteousness of God, which we could never meet. We could only fall under its condemnation, thus shutting us up to what God had in His mind, even "the righteousness of God by faith of Jesus Christ," which simply means that now our faith is counted for righteousness, and we know the blessedness of the truth of being justified, and having peace with God, through our Lord Jesus Christ.

Thus not merely are we seen as one with Christ in His death, our judgment borne, and we free from wrath, but we are seen as in Him also in His resurrection. We are out of the old life and its barrenness, and are introduced into the life of new creation, where, as being linked with Him who was raised from the dead, we should bring forth fruit unto God (Rom. 7:4). We are already, as being implanted in this new creation, a kind of first-fruits unto God; but the point is that being this as to our standing, there should be the fruits of this produced in our lives. And this is what we are to go on to.

Horeb, then, thank God, is our starting place, where we have found nothing in ourselves and found our everything in Him.

As we have said, fruitfulness in our lives is what we are to go on to. God has a path for us to tread, in which it is His object to deal with us in such a way as to produce this desired fruit. That path is the way He would lead us through this world, and as surely as Horeb is the starting point, so is Kadesh-barnea the end-"the sanctuary of the wanderer,"- the place of rest and worship for the one who once was nothing more than a wanderer and an outcast from the presence of God. It is the blessed result to be enjoyed now by every one who in heart and soul unreservedly submits himself to the gracious work of the Spirit.

Kadesh-barnea,-do we occasionally visit it, or is it our continual abode? How much it speaks of; it reminds one of the psalmist in the seventy-third psalm. He had been in slippery paths, surveying the prosperity of the wicked. He speaks of how they prosper and are compassed about with pride, speaking loftily, while he is plagued all the day long and chastened every morning. He confesses having been envious of the foolish, when he saw the prosperity of the wicked "until," he says, "I went into the sanctuary of God; then understood I their end." Ah, that is the place for such wanderers as we have been and sometimes still are-the presence of God Himself. And the desire of His heart is that it should be our continual abiding place. Indeed, the whole of His work with us is just to accomplish this very desire of His, a desire which controls every act of His toward us. He gave His only begotten Son to do that great work on the ground of which He can thus act toward us.

I have said that fruit-bearing is what we are to go on to after the start from Horeb, but Kadesh-barnea is the place where we only really begin to be fruitful; the journey that lies between speaks of the disciplinary work which is so absolutely necessary before there is fruitfulness. I do not say, that discipline ends with fruitfulness. We all know how much pruning is required to make a vine bear fruit, but the pruning continues that it may bear more fruit. So with the child of God; how tenderly he is cared for after his first implanting in the True Vine. He is nourished and trained till he bear fruit, and then he is purged that he may bring forth more fruit. It is this first tender nourishment and discipline that it would seem takes place in the journey we have been looking at. And now let us notice the way it is traversed.

It is by way of Mount Seir. Seir means "rugged." Shall we not say we have found it a "rugged " path from Horeb to Kadesh-barnea? "No chastening for the present seemeth to be joyous, but grievous:nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them who are exercised there-by " (Heb. 12:ii). Have we reached this "after-ward," at Kadesh-barnea, beloved? How His grace has come in all along the way in our many falls and stumbles, our wounds bound up, and the peace of Christ ministered afresh to our need. This gives us the character of the way, but let us take note that it is an eleven days journey. This will give us what characterizes the way. Eleven would seem to be six plus five, speaking plainly of discipline, while five speaks of exercise under responsibility which would give to eleven the meaning of God in discipline and man in exercise and responsibility under it. Truly this is what characterizes the Christian's path if he in heart desires to walk with his God.

Have we then properly occupied Kadesh-barnea? Has the path by way of Mount Seir, in the fulness of its eleven days journey, been compassed by us so that we are truly fruitful and in the position to press forward to take possession of our spiritual Canaan? God grant, indeed, that We may learn this lesson in its full worth, and allow the Lord to have His blessed way with us, so that we may be brought to the "sanctuary," the place whence true fruit-bearing flows. J. B. Jr.

There are some truths in the word of God, which we believe are important to keep clear and distinct in our minds at all times, and to zealously teach them to the young, and so guard them from the heterodoxy of the these last days. A few of them we will set before the reader.

First.-The deity of the Lord Jesus. It is important to have every part of the foundation solid; if not, the whole superstructure may collapse. And this weighty and important truth lies at the very foundation of our Christian faith. To give up this would be to give up all; to take away this would be to take away the most precious treasure the child of God possesses. If our Saviour was not "God manifest in the flesh," we have really no Saviour at all, no true atonement; hence no salvation for the lost. But Scripture teems with proof of His deity; and by this term we mean not divinity merely, as some would grant, but the God-head glory of Jesus the Son of God. By a careful reference to John 1:1-5, Col. 1:14-17, Heb. 1:1-3, we believe each reader will see that the eternal existence and deity of the Lord Jesus is fully established without a shadow of doubt. Creation is set forth in the beginning as the work of His hands; all things even now are upheld by His power. "God was in Christ;""God was manifest in the flesh " (2 Cor. 5:19; i Tim. iii 16) is the testimony of the Holy Spirit concerning Him. The Father saluted Him, "Thou art My beloved Son in whom I am well pleased." And again, to the Son He says, "Thy throne, O God, is forever" (Heb. 1:8).

And although He was crucified and put to death by man, yet He lives, risen from the dead, glorified at the Father's right hand; and of Him now the apostle writes, "In Him dwelleth all the fulness of the Godhead bodily " (Col. 2:9).

May this truth, so wonderful and majestic, lead us as worshipers to fall at His feet, and there exclaim, "Thou art worthy, O Lord, to receive glory and honor and power; for Thou hast created all things, and for Thy pleasure they are and were created " (Rev. 4:ii).

Second. The incarnation of the Lord Jesus. Here we begin as worshipers to learn of God and man in one Person:truly God, and yet just as truly man. How wonderful the mystery, far beyond the ken of man. One moment as we survey His path from the manger to the cross we see His Godhead-glory shining forth. His power, His dignity, His majesty; and the next moment His human glories as man, a perfect man. The eternal Son assumes a body prepared for Him (and this was also holy). We behold Him a babe in Bethlehem, yet a perfect babe. One in whom there was no spot, nor blemish, no traces of sin:"God manifest in the flesh," "The Second Man, the Lord from heaven," "The mighty God, the Father of Eternity,"and yet a babe in Mary's arms, "Immanuel, God with us."What a thought for each believer !He was "the true days-man " "the mediator," that every true and anxious inquirer desires. Because He was God (the Son) He knew the requirement of God's throne, and because a true man He could draw near and measure the need of man, and take him by the hand, and bring God and man in righteousness together. How necessary for each believer to recognize, if not able to solve and fathom, the depth of this great mystery, and to hold fast as a most sacred trust-the incarnation of the Son of God; and, in the spirit of the wise men from the east, to give to Him, the second Person of the Godhead, the gold, the frankincense, and the myrrh. (Matt. 2:2:)

Third. The Lord's perfect life of obedience. Nothing else could we expect to see in Him, when once the truth of His person is apprehended and recognized. In Him we see, not Adam innocent, much less Adam sinful, but the Second man, a new order entirely, as announced to Mary, "that holy thing that shall be born of thee. Hence when we look at His lowly life here below, we look for holiness and perfection-absolute obedience to His Father's will. This we discern in every step of His journey across the desert world. In childhood obedient to His parents; bowing to baptism under John at the banks of Jordan; suffering the forty days of temptation by the devil; then three and a half years of lowly service to man, at the end of which He is "obedient unto death, even the death of the cross." His every thought, motive, aspiration, and feeling, word and way, as He Himself-perfect. Nothing else was possible for Him. The "obedience of Christ" is the constant testimony of the Scriptures (2 Cor. 10:5 ; Phil. 2:8; i Pet. 1:2); and this is brought before us as God's standard for our example in daily life. How wonderful to contemplate Him in such perfections, and own Him our Saviour and Lord. Then it is that we enter into the priestly functions; as of old Aaron's family, go inside the fine linen courts of God's holy presence and feed upon the " meal-offering," of fine flour; no coarse, uneven grain, but all perfect:and by thus feeding upon Him (Exod. 29:33), we gradually grow into His likeness, are transformed into His image from glory to glory.

Fourth. The atonement of Christ. The previous subject would prepare us for this one, showing His fitness for this great work. He and He alone could assume such a task and fulfil it. Not Michael nor Gabriel. The one might be permitted to announce the Lord's birth (Luke 2:), and the other, by and by, to lead the angelic hosts on to victory (Rev. 12:); but the work of atonement for sin, the work that would enable God righteously to justify from all their sins and save with an everlasting salvation all who repent and believe the gospel,-this work could be given to do only to Jesus, Son of God and Son of Man, for He alone could accomplish it. According to His power and love He has accomplished it. He would not go back to the fair scene of His home until all was finished. Upon that foundation God is bringing millions upon millions to the same home with His Son. The atoning suffering of Jesus, borne when on the cross, made the propitiation. Note it well that it was not by His life mission, but upon the tree-"He bore our sins in His own body on the tree." It was during the last three hours of His suffering there that the dark storm-cloud broke upon Him. It was at that time the waves and billows rolled over His soul. It was then, as the priests of old in Jordan, (Josh. 3:17; 4:10), His feet stood firm till all was finished, and the way opened up for the ransomed host to pass over in safety. There His blood was shed. There satisfaction was rendered to the throne of infinite justice; and since He cried " It is finished," all, all that is required to save with an everlasting salvation those who repent and believe, is proclaimed. As we think of a work so important and entailing such a sacrifice, the feelings of love and devotion grow warm; and when '' higher critics " and sceptics would cast a slight upon such a grand and all-important work as the atonement, we would rise in earnest zeal for the very foundation of the Christian faith, and, as Abraham, drive the unclean birds away.

Fifth. The resurrection of Christ. In this we get the triumph and victory of the blessed Lord over every foe-men and demons. During His lifetime His enemies longed for His death and the time when His name would perish forever (Psa. 41:5). The enemy seemed to triumph at the cross, though it was really the power of God unto salvation for us, as we read:" He was delivered for our offences," but " He was raised for our justification " (Rom. 4:) When He rose it was proof that His sacrificial work was accepted, and this gives us a good conscience; we know by His resurrection that our sins are forever put away. As risen He is the sheaf of first-fruits, the sample, and the pledge that the saints shall rise and follow Him where He is gone. But every man in his own order:Christ the first-fruits, afterward those who are His at His coming. What a glorious harvest will soon be reaped by Him:every grave, every sepulcher that holds the dust of those laid asleep by Jesus, will one day give up its precious treasure, and the fruit of His triumph will be seen before the Father, when they shall then appear in His likeness.

The believer's badge before all nations of the earth is the resurrection of Christ, and we show this by observing that day, the resurrection-day of our Lord, the first day of the week. The Jews kept the seventh day, the Sabbath; we observe the first day, the Lord's day. They did so, because they were under law; we do so as being under grace, and because it is a privilege, the example being set us by the apostles themselves.

Sixth. The present life of Christ in heaven. We fear many do not understand this aright. The righteous foundation of all our blessing is His death; the proof of God's acceptance of that work is His resurrection; but we follow Him yet further:He has gone into heaven, as the high-priest of old, into the sanctuary, and has placed the blood of atonement upon the mercy-seat. That is, He has presented to God the full value of His atoning death, and God has accepted it, and there it abides upon the throne, and abides in all its eternal value. He abides in the presence of God for us, as our Advocate and Intercessor, and hence He could say in view of this fact," Because I live ye shall live also " (John 14:19).And again, "If when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life" (Rom. 5:10). Our present life as believers is sustained by His life in heaven; our present day by day salvation, right on to the end, is secured for us by the active ministry of our Priest and Advocate in heaven. " He ever liveth to make intercession for us" (Heb. 7:25). Will He ever fail in this service undertaken for us whom He loves? Will He ever give up this work before we reach the end ? Surely, surely not. Then cheer up, ye weak and timid believers; He shall not only bear us upon His heart to the end, but upon His shoulders also. And never until He brings them all home, with His name and the name of His Father upon their foreheads, will one name be erased that has been inscribed. Saved by His blood, we begin our Christian life; saved by His life, along the way; and saved by His power, as to our bodies with the complete deliverance at the end (Rom. 8:24; 13:ii).

Seventh. The second coining of the Lord. This will be the day of His espousals, and the day of the gladness of His heart (Song of Sol. 3:ii). What a contrast this will be to His first coming ! First He came in lowly grace; then He will come with power and glory. First as the Man of Sorrows; next, the gladness of His heart. First, to suffer to put sin away; next, to reap the fruit of His suffering and to reign. We who believe get the salvation of our souls by His first coming:we will get the salvation of our bodies by His second coming. Then the glory, the Father's house, forever and forever. All this for which we look and wait is not death; for death is not the second coming. At death believers are laid asleep; at the second coming they are raised from sleep (1:e., their bodies). Each then will leave the grave who has entered it, and the earth also, and go to join the Lord of life and glory (i Thess. 4:13-18), then to be like Himself the glorified Son of Man in heaven, and to go no more out.

What a cheering and soul-purifying hope, and how suited to meet the longings of His people !

May these lines find every reader clear as to His first coming and the work finished then. Then there will be a way clear to look out for His return, "the bright Morning Star." "Even so, come, Lord Jesus!" Let us look over these seven articles, fellow-believer, meditate upon their fulness, cling to them as a sacred trust, and proclaim them by voice and pen to the four quarters of the earth, as His witnesses, ambassadors, disciples, and servants, till He come. A. E. B.
"REST IN THE LORD."

The century which has come in has no doubt great things for us. If it has not, it will disappoint the hopes of its many glorifiers. We have been making in the last already so much progress that one can hardly set any limit to the progress we may be supposed capable of making at the present time. The drudgery of the work has been well nigh done for us. There remains only to enter into the fulness of all that this implies.

Scripture itself is to share in the progress made and to have stamped upon it the impress of the Twentieth Century. The higher criticism has al-ready been employed upon this work, as we know, and for many professing Christians it has largely re-modeled the Bible. It has taught us, at least, that we must not think of any inspiration of the words of Scripture. Religious truths may be given us all right, but that is in a general sense merely. We must not base anything upon certain words. It is a natural consequence that we should have a New Testament now proffered us, in which the husk of old time verbiage shall be laid aside, and we shall have the necessary sense only, given in all its simplicity as suited for us today.

That is the aim, as is evident, of the translators of the "Twentieth Century New Testament." They have, in fact, done this. They have given us Scripture in a free translation,-not that they will allow it to be a paraphrase simply. It is a translation, but still a translation of the freest character possible, in which their own words are largely substituted for the words of Scripture, and not only this, but the Scripture statements are supplemented by all necessary words to make them plain to the ordinary capacity of men. It looks very promising; for in fact, what could one desire more than that the knowledge of Scripture should be made as accessible as possible to the masses, that all difficulties should be removed out of the way of those who, as we know, find at present so many? Will there not be, in this way, an advance all along the line for those who at present have been making doubtful progress, or are perhaps shut up to get what they can from their guides, less and less faith as they may be finding in the guides themselves?

It is not necessary to go deeply into any review of the work in question. A few characteristics of it may be not without help to some; and the first point, of course, is just as to the translation. Is it fairly, honestly, rightly that? We ought to have no. objection surely to any fresh translation, many as these may be already. No one can claim to be so perfect as to have no need of being supplemented by another, and there is in the very fact of different translations a help afforded to us to get out of the mere familiarity with words which may, by that very familiarity, have been dulling to us the very truth that is in them.

Exercise also is gained in this way. If competent men differ with regard to the meaning of Scripture, it is a great blessing for any Christian who knows that he has the Spirit of God to guide him and who can count upon God for it, to be able to compare these together and realize, either which is the suited meaning, or to gather perhaps, a greater blessing by putting them all together.

It is evident, however, that the translators before us have not a supposition that there can be properly, any question about that which they have given us. There is one remarkable peculiarity about the book, and that is that wherever you look in it, from the first page to the last, there is no alternative rendering suggested for a moment. The Greek means what they say it does, and it means nothing else. Translators hitherto have never been able to reach this wonderful accuracy, but have often been content to indicate their own doubt about what they are giving. The Twentieth Century, it seems, is to do away with all such doubt. It is to give us something so simple that no one can be in doubt as to it, and so thoroughly the meaning of the original (for it is a translation, so we are told) that all former differences shall be reconciled and come to an end in what they have accomplished for us.

Nevertheless, when we take up the book, it is rather startling to find that some words that we have thought fundamental to Christianity have almost dropped out altogether.

We sing sometimes:

'Grace is a charming sound
Harmonious to the ear,"

but it is evident that to the translators there is no harmony in the thought of grace at all. The word is really dropped out of their translation. "Grace to you from God" means simply, "God bless you." In the large part of the passages it is translated "mercy," although there is another word distinctly in Scripture for mercy, and which is given as such by themselves. Sometimes it is absolutely left out:there is no word for it. The grace given to the apostle becomes simply a charge entrusted to him. Where he tells us that he "received grace and apostleship" (Rom. 1:5), we find that he means simply that "we received our apostolic office." There is no need to quote passages any further. It is certain that grace as we have learned it has dropped out from the new Bible.

When we come to justification, we find it is our "being made to stand right with God." Sometimes,
indeed, but rarely, it is our '' being accepted as righteous.""Those who received His calling He also accepted as righteous."But the general sense is given as we have already said; and while righteousness may be supposed to be implied in it, it is certainly not expressed.

Sanctification, too, seems to have disappeared. It is translated variously. "Christ our sanctification " means "Christ our holiness." "But ye are washed, but ye are sanctified, but ye are justified " is to be , read rather as:"You washed yourselves clean, you became separate from the world, you were pardoned." This is all the sample that is perhaps needed. If the apostle speaks of our coming '' short of the glory of God," we find that he means:"We have come short of God's glorious ideal," and again instead of having "hope of the glory of God," this means "hope of attaining God's glorious ideal."

Almost everything seems in a similar way to be debased and degraded. Look at a passage that one could hardly think could by any maltreatment be stripped of its blessedness for us, and see what is made of it:"We all with unveiled face see as if reflected in a mirror the splendor of the Lord and are being transformed into His likeness from one degree of splendor to another as it comes from the. Lord even the Spirit."

Sometimes a doctrine that has been in question is very definitely announced. Thus, in Colossians we are told:"In baptism you were buried with Christ and in baptism you were also raised to life with Him." In the second case there is no word for baptism at all in the original, although the common translation gives "wherein," but many have believed,-and the passage itself gives abundant reason for it,-that this should be "in whom," the Greek word being in itself indecisive. Our translators make no doubt about it. They insert the absent word, in order that we shall definitely know that it is in baptism that we were raised to life with Him.

These quotations are given simply as specimens of a work which in itself has perhaps too little significance to be noticed at all, and for the mass of Christians one would sincerely hope is outside of any possibility of harm for them. Nevertheless, who knows, in days which have produced "Christian science," with many another system in which one would think people were learning to repeat the old formula of the schoolmen and to believe because it was impossible? The translators tell us that they have met with great encouragement already. Their work is published by a publisher of evangelical literature, and therefore comes commended to us by his imprint; and, alas, in a world where weeds and thorns spring up naturally, and flowers and fruits have to be cultivated, it is a mercy sometimes to destroy seeds that in themselves are worthless.

There is one point that we ought to note, which this translation presses upon us; and that is that the longing which most, perhaps, naturally have for an entirely simple Bible is one which Scripture itself would set aside altogether. All Scripture is profitable, but '' that the man of God may be perfect, thoroughly furnished to all good works." It is not so intended as that every one should be capable of penetrating its depths apart from the guidance of the Spirit of God, nor is it intended that we should realize in Scripture a book that any of us are capable of possessing ourselves of at short notice, by a mere making plain of so much Greek. God means us to be exercised over it. His word tries us. The wilful and the unbelieving will go astray still, and no help can be given them, and help it certainly is not, to any who deserve help, to have Scripture flattened down for them to the level of the mind of a few men who, are supposed to have compassed the meaning in such sort as to make it all perfectly plain to the meanest capacity, and leave no difficulty anywhere for any one.
F. W. G.

We need to watch ourselves as to evil speaking. A good test of our utterances is the consideration, Would I think it right if said of me ? And even if true, was it necessary to say it ? It may be necessary to utter some things in judgment of another, for the Lord's sake and for the sake of the wrong doer, but we will allow that we need to be very careful not to transgress.

A word of caution may be added here. We are liable to say things about another in the presence of children, who ought not to hear it. Even if right to speak of a matter, it may be a serious wrong to the one criticized to refer to it before children, or before a mixed company, who are not called upon to enter into the case.

May grace and love keep the door of our lips,- and the fear of God.

The one way of escape from every sin is to have the heart possessed with the joy of the Lord. Then naturally the mouth "is opened with wisdom" and in the tongue "is the law of kindness" (Prov. 31:26).

FRAGMENT The secret of human happiness is to live for others, but the secret of divine happiness is hid in these words:"To me to live is Christ."

This does not necessarily imply the doing of great things for Him, but His being Himself enthroned in my heart as its all-satisfying portion. E. S. L.

"I exhort, therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority (or in eminent places) , that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. 2:1). murder of the president speaks to all a solemn reminder from God of our dependence upon His mercy for stable government, instead of the horror and confusion of anarchy. It is a call to prayer, according to the well-known exhortation at the head of this article – a reminder perhaps to most of us of our easy forgetfulness to pray, that is, to consider how we are in need of His mercy every hour, and in all relationships.

Great honor, too, is put upon us in giving us the place of intercessors for all men, and for rulers, and persons in high station. We are thus as God's priests around His tabernacle, with the nations afar off, but cared for of God, who has not forsaken them ; – as Israel in the millennium will be, a nation of priests, when all nations will be blest, and recognize Jerusalem as a center.

Now that evil has reached such a pitch of subtilty and danger to national peace and government as to puzzle the wisdom of legislators, God is giving to His own a special opportunity to approach Him with exercised hearts, and with a spirit of prayer and fasting.

As the priests were to bear on their hearts before God the iniquity of the people, Christians are to act in like manner toward the world,-to consider the world's condition, and cry to God for mercy, knowing His long-suffering and goodness.

As in the seventh chapter of Daniel empires rise out of the sea-Babylon, Persia, Greece, and Rome -so the revived empire of Rome in Rev. 13:rises out of the sea-out of a condition of national confusion. As we see the time approaching (while we know the Church will be kept from " that hour " Rev. 3:10), let us not forget our obligation to the world.

Prayer "for all men," too, will beget a spirit of gentleness, and love, and meekness, in place of coldness and harshness which has so evil an effect if it colors our intercourse with the world, which also would affect the way we present the gospel itself.

"Freely ye have received, freely give."

The world has its lesson to heed in the recent distressing event-the fruit that sin bears, and the vanity of wisdom that ignores God. But it is to the Church God speaks first, that we may realize what a groaning creation we are in, and that we may pray without ceasing, while in everything giving thanks; for our God who is for us is above all, as He was at the cross, and will be in glory forever.

Let us use the occasion to draw near to God, and cry to Him for mercy in a time of great need; especially that all may be overruled for blessing in the gospel, and to arouse the Church. But still let us pray for peace, for good government, and for all men, and for rulers, and all those in places of special influence and authority.

How great is the goodness of God. How sanctifying the view of faith. Instead of taking a human standpoint for or against a certain party, (often with scorn or evil speaking) faith views all from God's presence. The rulers are "God's ministers" to do His will, for the punishment of evil doers and for the praise of them that do well (Rom. 13:).

As violence increases in the world-the offspring of corruption, now as before the flood, may it be ours to cultivate a spirit of meekness and lowliness, and subjection to God and to governments, and to one another in the fear of God. E. S. L.

I. THE REBELLION OF THE PROPHET. Continued from page 175.

Jonah then, in the meaning of his name, is "the dove," the vessel of the Spirit, the son of Amittai, the "Faithful One." He is, as we learn from the book of Kings, one of the tribe of Zebulon, the representative among the tribes of that "dwelling in relationship " (Gen. 30:20), which God would have, and will have, His people know. It is plain that here we are looking at what God means Jonah to be. The Israel that God takes up begins his life, as we know, as Jacob, and for long years is that. Jonah has yet to come to the value of his name.

God has a message for him. He is to arise and go to Nineveh, that great city, and cry against it because their wickedness is come up before Him. Nineveh means apparently "a dwelling-place;" and the word seems to be reduplicative in its form, and thus to have an emphatic force. God meant man -fallen as he is-to be, for his own blessing, a pilgrim and a stranger upon the earth; but he who first went out from the presence of the Lord with the brand of his guilt upon him, went out to build a city in the land of Nod, the land of vagabondage, and to make for himself, therefore, a dwelling-place, which his posterity enriched, as we know, with all the beginnings of civilization,-things of which men boast so much, without realizing how far they may be led away from God by them. Cain says, as if he mourned it:"From thy face shall I be hid;" but alas, how readily do men accept this and desire it! Jonah, alas, prophet of the Lord as he is, has no heart to face that great world-city, Nineveh, and cry against it. How little have we, as the people of God, followed Him who said with regard to Himself, that the world hated Him because He testified of it that its deeds were evil! Surely we know how gracious, too, that testimony was, and how He besought the men whom He would have aware of their condition, to come to Him for the effectual remedy of it. Nevertheless, for His love He got hatred, and how we shun a testimony like this! Jonah shuns it, and would rather flee from the presence of the Lord than be the messenger of the Lord with such a message. He rose up to flee unto Tarshish from the presence of the Lord, and went down to Joppa, and found a ship going to Tarshish, paid the fare and went down into it to go with them unto Tarshish from the presence of the Lord. How solemnly the moral of it all is pressed upon us here! It is a downward course indeed. It is a terrible story of how the refusal of God's will leads to estrangement from Himself; and how the people of God even can doggedly accept this, rather than take that place of estrangement which the God-estranged world would give them.

Joppa is the last place in Israel from which Jonah departs. Joppa or Japho is "fair to him." That was what Israel was, as we know, in God's thoughts; but Joppa was in the territory of Dan, that is, of judgment; and self-judgment is truly that which will alone enable us to be "fair to Him." With Jonah there is nothing of this. He is off to Tarshish. He goes with the merchants of the earth, as if at least he were going to pursue traffic among them. How striking a picture it is of Israel's condition! Are they not, in fact, of all men even proverbially, the keenest traffickers? They have learnt it where they learned to treat that which was their treasure, God's own revelation, as a mere matter of gain to themselves, as others of whom the apostle speaks, supposed in his day that "gain was godliness." Israel has grasped God's revelation after an unholy fashion as gain to self, instead of for self-judgment; and thus they have built themselves up in self-righteousness, and cast themselves away from the very One whom His word should have revealed to them. Thus they have become but like the Gentiles from whom professedly it is their boast to be separate.
God has done more for them than they desired. If they will be uncircumcised in heart, they shall not merely have their place with the uncircumcised, but shall find themselves swallowed up of the nations to whom in ignorance of the Lord, their Lord, and for mere earthly gain, they became like Issachar, (their representative in their father's prophecy, Gen. 49). Issachar is a mere ass couching between the hurdles, seeing rest that it is good and the earth that it is pleasant, and bowing the shoulder to bear, and becoming servant to tribute.

But a worse fate still was in store for them. The Lord sends out a great wind into the sea and there is a mighty tempest in it, and then Jonah's condition is discovered. Morally and spiritually he was indeed asleep. So Israel has had to own, if not with their lips, yet in their manifest condition, that they were, as the people of the Lord, cast out from the land which was for them identified with the fulfilment of all the divine promises. That land they never have lost except as having indeed fled from the presence of the Lord; and here the Gentiles have, perforce, whether they will or not, to inflict the judgment of God upon them. In fact, the very grace which goes out to the Gentiles now is bound up with the judgment of the nation who gave Christ their King, the cross. Here is the full discovery of Israel's condition; and only in consenting to her judgment do the Gentiles find themselves rest and deliverance. This is but, indeed, a glance at what grace has wrought for us. It is not in the nature of Israel's prophecies to do more than give a glance at that which was to them a hidden mystery, as the apostle witnesses. Those who recognize her as the object of divine judgment would, in fact, fain deliver her from it, but they cannot. They can merely escape themselves while Israel is overwhelmed in the sea of the nations. It is a beautiful touch here with regard to those in the ship that had carried Jonah, that seeing what had taken place, "the men feared the Lord exceedingly (feared the true God, not their idols) and offered a sacrifice unto the Lord, and made vows." It is but a .glance, as already said; but we ought to be able to interpret even a glance in this way.

Let us pause here to apply this story to ourselves and to ask ourselves if Israel found that which had been committed to them become, through their unfaithfulness, so great a burden upon them, how great must be the burden for those whom God has freighted with all the blessed truth which He has given His people now, but who have not been stewards of His grace to others; who have kept simply for themselves, for their own use (if indeed for that), the priceless things which should be enriching others? How easily we may, all of us, in measure do this! For it is not the gospel only about which we have such responsibility. In this, no doubt, it will be more readily recognized, though here also it will not be in vain to ask ourselves how earnest we have been to give that which is the bread of life to others. But beyond this, every truth that God has given, every whit of that which is in every part of it blessing and nothing else but blessing, has its necessary responsibility attached to it. We are not only responsible to receive it ourselves, but to give it to others. Every fresh acquirement for ourselves in this way is fresh responsibility. To be tongue-tied and silent where we ought to speak, how great a failure is here on the part of those who own the blessedness of what God has given to them!

Jonah might have said, How likely is the proud city of Nineveh to listen to a despised Israelite ? and we may, even among the people of God themselves, have cause also to realize how little acceptable is the whole truth of God to those to whom every whit of it should be pure blessing, and nothing else ! But that we have nothing to do with. God has said, "He that hath My Word,"-simply hath it,-"let him speak My Word faithfully." It is not a question of any official place here. It is the possession of the Word which makes us responsible to speak of it, and to speak it all. Whether men will hear or whether they will forbear, is not the question. The glory of God requires that what He has given for blessing should be fully known, and how much, can it be doubted, we are all of us more or less suffering for want of absolute faithfulness in this respect ! Jonah fleeing from the execution of his commission fled from the presence of the Lord; and how much do we lose of the power, at least, of that Presence with us, by our lack of speaking out the Word which God has put into our lips ! Does He not always join the heart and the lips together,- confusion with the mouth with belief in the heart ? Does He not link them as if they were but different aspects of one and the same thing ? And may not the Lord have oftentimes in this way a controversy with us, of which we may be simply unconscious only because of the lethargy which has fallen upon us as it fell upon him who slept in the sides of the vessel, when all others were aroused by the storm that was upon them ?

The Lord give us in His grace that we may examine ourselves faithfully in view of such a history as this, not forgetting the importance of what we may be apt to call minor applications of divine principles, where, if we are only true to God, we shall realize that the principles apply all through and that here we have no business to count any application minor. To His principles we must be true or false; and that is no minor question for us, whatever may be the principle. What blessing God has given us in all the truth which He has made known to us; and what honor He intends for us in making us the means of the communication of it to others ! We are indeed but the hands to distribute the bread which we have received from Him, and which His own grace alone can multiply for the need and make effectual; but how blessed to be, in this way, as the hands of the Lord Jesus, or as His feet also to run errands and to do His will ! Is it not part, at least, of what is implied in membership in the body of Christ ? the body that in which the indwelling Spirit expresses and even our body being the temple of the Spirit which is in us ! F. W. G.

(Concluded.)

10 THE SUPPER, THE ASSEMBLY, AND THE SANCTUARY.

It is not my purpose to pursue the doctrines which we have been considering much further. The fundamental point as to the Person of the Lord has been already and by others sufficiently gone into. We are told that the Lord was not personally man, but man only in condition. His Spirit seems to be spoken of always as His deity which tabernacled in a human body. Thus He was not Man in the truth of His nature, as we understand man, or as He, in the way in which Scripture constantly speaks, is represented as able to enter into the full realization of manhood apart from sin. The Christ presented to us, if a man at all, is truly another man, far other than the One '' touched with the feeling of our infirmities," the One "crucified through weakness," now "living by the power of God." But I do not intend to enter upon this further now.

There is yet one thing which should be considered before we close,-a doctrine which is indeed, as it would seem, rather shaping itself than already having received its final shape, but which, nevertheless, presents certain features that can be distinctly enough set forth. It is, in fact, a new ritualism, a sacramental doctrine which, however, in contrast with most doctrines of this character, lowers instead of exalting this so necessary sacrament itself. The doctrine is, in other words, that the sanctuary in which we approach God is the assembly, come together, with the Lord in His place; and the Lord's supper is the way into it, it is the introductory act into the assembly. Once in the assembly your worship becomes of another and distinctly higher character. It is a distress to have hymns and praises expressing the worship of the sanctuary in connection with the remembrance of the Lord in the supper or before this. The supper is the way in which He makes His presence good to and felt by us. When Be instituted it, He was about to leave His own after the flesh, and shows them how He would make good His presence to them after He left them. It is a question whether the remembrance of Him connects itself with the sufferings at all. It is calling Him to mind. The instant you call Him to mind, you call Him to mind as the living One. It is the Person. The bread and the wine set before us death accomplished, not accomplishing. One would be slow to make limitations, to prevent the heart traveling over all His sorrows, but we must have it set in the right direction.

In some expressions of this doctrine there is, in fact, a perfect confusion between the remembrance of Him and His presence in the assembly; but it is agreed that as soon as the supper is ended you are in the assembly proper. The praises assume a new character, a character of worship in a higher sense than you were capable of before. In fact, now the sanctuary is open to you, although this must be a practical realization for each one; as to the mass of those gathered, a realization little found, but it is what we are now invited to. Outside Of the gathering of the assembly you may have a sense of boldness, but you cannot really enter into the sanctuary except when gathered together, because all is de-pendent upon Christ, upon the place which He has taken and it is in the midst of the church that He gives praise unto God; that is, He does not sing with you individually. You sink your individuality in the assembly. His presence makes it the holiest.

This will suffice at present for the doctrine. In taking it up, let us first of all consider how Scripture puts these various subjects before us, the manner of its doing this having great importance, as we shall see. The doctrine we are considering is evidently based largely indeed upon a supposed order of Scripture,-the order in the first of Corinthians. You find there the supper first, then you go on to the assembly and the various gifts exercised according to God. It is admitted, however, that Corinthians omits this very important view of the "sanctuary." The sanctuary constituted by the gathering of the saints is, in fact, nowhere in it, nor the worship of this highest sort, of which we are told. This is noted, indeed, by the advocates of this view. It is explained very simply by the fact that the Corinthians were too unspiritual for the apostle to enter into it with them, so that the omission of what is essential to the doctrine is quite easy to be understood !

To find the doctrine you must go on to Hebrews; only in Hebrews, in fact, you don't find it either. In Hebrews you have, as is evident, no gathering of the assembly as such at all, no constitution of the gathered saints into the sanctuary, no supper of the Lord as introducing you in. All these things, Scripture in the most distinct way, and surely with divine wisdom, has separated widely from one another, in order that there may be no possibility of founding a ritualistic doctrine upon anything for which it can be really quoted. The simplicity of Scripture as to all this is, indeed of the most striking sort. No doubt you have in Corinthians the assembly as the temple of God, but it is not connected with worship in any way whatever. Both in the first and second epistles, the doctrine is given to show you the holiness that attaches to the assembly and to warn against any thing that would be a profanation of this. When we come to the supper, you have what is simplicity itself. It is the remembrance, not of a living, but of a dead Lord. We show the Lord's death. Living He is, surely; if He were not, all this would be in vain, but it is not as living we remember Him. This is the confusion which, as we know, Romanism has made, but which it is strange to find continued by those who are almost at the other extreme from it. Nothing is plainer than that the bread and the wine signify for us the body and blood of Christ, the body and blood separate, a dead Christ and not a living One. You remember Him, you don't realize His presence with you; that is not the way it is put, but the very opposite.

You remember the past in the present. It is a past indeed, which presents the One who is a living Person in the most blessed way to the soul. His death is that which surely expresses His love in its fullest, in His gift of Himself for us. Nevertheless, we are looking back, not forward. We are looking down, if you please, not up. Our fellowship is the fellowship of His body and of His blood. The blood presented to us in memorial is, nevertheless, that which was most distinctly shed in the past. He is not entered as flesh and blood into heaven. He is not with us now in that character upon the earth. Yet we know Him by what He was upon the earth, and in no way more deeply than in all this story of His love-death for us to which the supper recalls us. Think of being told that the highest character of worship cannot be rightly found in connection with that in which the Lord's heart is told out as in nothing else !Yet this is only the threshold. It is only the way in. We must leave it behind and get beyond it, although in the Acts the disciples were gathered together to break bread,-not by means of the breaking of bread to do something else. The breaking of bread was the object of the gathering, and how simple is the language used ever!-"the breaking of bread." With all the wonderful implications there are in it for us, yet how sedulously does Scripture keep us to the most perfect simplicity about it !We are not even told that we gather together to worship God. It is sufficient, it expresses all that need be said, to say that we are gathered together to remember Christ,-on the resurrection day indeed, but to look back upon His death. Resurrection is surely needed in order to put the remembrance in its right place, but to say that we must get past the remembrance in order to enter into the worship aright, is the most presumptuous violation of Scripture and of all propriety for the Christian soul that one could think of, as committed by those who own, nevertheless, what Christ's death is for them.

When we come to the assembly afterwards in the fourteenth chapter of i Corinthians, we have the regulation of gift in its exercise for the edification of the assembly. We have no doctrine of the assembly as the sanctuary at all. It is not even worship that is spoken of. It is ministry; and that so clearly that there cannot be a possibility of question as to it. If, therefore, the way in which these truths are put together has any meaning for us, the ritualism which is now intruding amongst those who might be thought the freest from it, can have no place.

When we go on to Hebrews, as already said, there is no gathering of the assembly as such, that is contemplated at all. The approach to God in the holiest is entirely separated from every question of circumstances. It is as open, so far as Hebrews leads us, to the individual saint anywhere, as it is to the assembly; and how important it is to realize this; for the rent veil, (which indeed is denied to be in Hebrews at all,) is that which is the very characteristic of Christianity itself. It is that in which the true light already shines for us and which is the sign of the full liberty of worship that belongs to us now, as those no more at a distance, but brought near to God. Our drawing near does not depend upon a meeting, but it depends upon power in the Spirit . alone. We have access through Christ, by one Spirit, unto the Father.

It is surely true that Christ, in the midst of the Church, gives praise unto God. No doubt it is true that we are able by grace to be in fellowship with Him in these praises of His,-nay, in our measure to express them as gathered together. Nevertheless, that is an inference, and not a direct scripture doctrine. The doctrine is that it is He who in the midst of the assembly,-not by means of the assembly,- -gives praise to God. As we find it in the twenty-second psalm it refers indeed to the gathering of the disciples after His resurrection when they are put into the place in which His work has set them. The praises at that time were surely His alone. Let us make whatever inferences are legitimate from it. No Christian will make any objection to that, but every right minded Christian will make an objection to having an inference forced upon him as a doctrine of such weighty import as is supposed, and which is used, in fact, to divert him from the very object for which the assembly comes together, which is to remember Him.

In Hebrews there is no supper and no assembly. We have a blessed way of access to God. There is a new and living way which He has opened for us through the veil, that is to say, His flesh, and we have boldness to enter into the holiest by the blood of Jesus. It is remarkable that where, in the doctrine before us, we have the gathering of the saints, as in Corinthians, there is no sanctuary worship, and that where we have the sanctuary worship, as in Hebrews, it is denied that there is a rent veil, and therefore a way of access in that way at all. The fact is we are told that the object of Hebrews is to give us boldness to enter, but there we stop. There is no entrance actually spoken of; yet we are of course to enter, but the very idea of entering through the veil, it seems, shows that the veil is not rent. How it shows it will be a mystery to most, probably, to understand. It is quite true the veil is not looked at as put away, but that we do enter through it. The veil is the flesh of Jesus, and the entrance is made for us by His death. We enter by the veil, but by a way of access opened for us through it. Where is the contradiction between the rent veil being there, and our entering through?
But this unrent veil in Hebrews has another purpose in the view that is held. It cuts off still the holy place from the holiest, only with this effect, that the holy place, the place of the table, the candlestick and the shew bread, has dropped out now. It is Jewish and we have nothing to do with it. All that you have in the present time is the holiest. You have no holy place. That has no present standing; and if it is still said that Christ is the Minister of the sanctuary,-or, as we are reminded we ought to take it, as the Minister of the holy places, that has a sort of general reference, wider of course than Christianity, in order expressly to guard against the thought of the holy place having any reference to the Christian. It has been asked, why does it say, then, that Christ entered into the holy place with His own blood? but that is very simply, settled. It is supposed that means the holiest. There is no other word for holiest and you must take it in its connection; and if it be asked, did not the rending of the veil bring the holy place and the holiest together? it is answered, the ground taken is that the first tabernacle has no standing. Therefore you have nothing left except the holiest.

Now the doctrine of Hebrews is, in fact, quite otherwise. "The first tabernacle," as the apostle says, was practically the holy place for Israel. They could not (except the high-priest, on one day in the year) enter into the holiest at all. There was a first tabernacle that they could enter, and a second tabernacle that they could not enter. This first tabernacle, as such, has necessarily come to an end by the rending of the veil. The moment the veil is rent you have a holy place which is formed of the
two holy places contemplated before. The first, as first, has come to an end. There is for us no first tabernacle; that is true; but as the word really is, we have "boldness to enter into the holy places by the blood of Jesus." That is the express doctrine as taught in Hebrews itself, that the holy place exists still. nay, the holy places; while indeed they are one for us. Thus it is that Christ entered by His own blood into the holy place. It is sufficient to say that, while this holy place is by that very fact holy and holiest all in one, thus we have liberty to draw nigh indeed, and we enter not by some new experience of our own about it, but simply "by the blood of Jesus." This in its essence abides for us as Christians wherever we may be,-alone, together, in the assembly, or in our daily walk. It is the character of Christianity; and we are not Christians at certain times or occasions, but we are Christians all the time. A " better hope" has come in for us than the law could give men, for the law made nothing perfect, but we now, by Him who has entered into God's presence for us, draw nigh to God.

In a word, all this ritualism is a plain invention. Neither Corinthians nor Hebrews knows anything of it. Let anyone take simply the passages in which the Lord's supper is spoken of, and let them realize the impression that is made upon them by the deepest consideration that they can give such things. The simplicity of Scripture appeals to us all and would put the simplest believer into his place with God, privileged to be a worshiper, not through any attainment of his own, but through the work of Another. The constant aim of all that view of things that we have been considering is aristocratic. It is to make a distinct class amongst Christians, to comfort some perhaps with the thought of how much they have attained, to occupy others with themselves after another fashion, and put them practically at a distance.

It is not Christ Himself that in all this is rightly set before the soul, but our experiences with regard to Him; which indeed the Spirit of God works in us as our eyes are upon Christ and our hearts realize His love, but which are put in the wrong place, so that, in fact, we lose very much that which it is the apparent effort to make us gain. Let us keep Scripture as God has given it to us, surely best so, and let us not supplement it with thoughts to which Scripture may perhaps be supposed to give the limit, lest we should go astray, but which Scripture itself has not inspired. F. W. G.

There are some great truths revealed in the New Testament upon which it is most important the believer should be clear, both for assurance of the soul's salvation and also for settled peace of heart.

ATONEMENT.

Except in Heb. 2:17 where "reconciliation" should be "atonement" this word is an entirely Old Testament word (Rom. 5:n should read "reconciliation "), yet the truth it conveys is seen all through the New Testament. Of course by this is meant the expiatory death of the Lord Jesus on the cross at Calvary, and its application Godward and manward. Thus it is said of Him, "He offered Himself without spot to God" (Heb. 9:14), and also, "who His own self bare our sins in His own body on the tree " (i Pet. 2:24).

Leviticus 16:brings out in illustrative type, what Jesus did actually in His death on the cross. On the great day of atonement Aaron was to take two goats and present them before the Lord. The first, for the people ; the second for the Lord, decision as to which was to be by lot. Then the one "upon which the Lord's lot fell," to be the sin-offering, was killed, the blood sprinkled once upon and seven times before the mercy-seat, and Aaron returning to the altar lay his hands on the live goat's head, confessing the iniquities of the people, and the goat would bear upon him all iniquities so transferred. Read carefully Lev. 16:5-22, noting particularly verses 4, 7-10, 14, 15, 21. The sprinkling of the blood was the basis of the whole service. Once upon the mercy-seat, satisfying the holy righteousness of God ; seven times before it, giving righteous standing to the high-priest. Compare this with Heb. 9:7-12, 22-26; 1-10.

In Leviticus there are more truths connected with the typical or illustrative teaching than these, but the above will help us to see the matter we desire to present. The theory of "atonement," 1:e. that Christ by His death reconciled God and man, is un-scriptural; and not only so, but casts a slight upon the fact revealed in John 3:16 that God "loved the world," even "while we were yet sinners"(Rom. 5:8).No, it is man who needs to be reconciled to God; the carnal mind being "enmity against God" (Rom. 8:7), and so God was in Christ reconciling the world unto Himself" (2 Cor. 5:19).

SUBSTITUTION.

This means literally one being in the place of an-other; and so it is written to the Thessalonian believers, of Christ, "Who died for us " (i Thess. 5:10). It is never said in the New Testament that Christ bore the sins of the world; in the gospel according to John (chap. 1:19) He is called "the Lamb of God which taketh [beareth] away the sin of the world," that is sufficient for all.

Dying for our sins (i Cor. 15:3) and bearing our sins (1 Peter 2:24) are believers' truths. If Christ bore the sins of the whole world, of necessity the whole world must be saved, or His atoning work would not be a complete one. Such would be the monstrous falsehood of universalism. But while His atoning work is sufficient to save the whole world, and is offered to all, yet it is only available for those who believe on Him. Compare i John 2:2 ; for "propitiation " read "mercy seat," and omit the words, "the sins of," which are not in the original. See also Rom. 3:22, and notice it is "unto all" but only "upon all them that believe." John 3:16; 5:24; 3:36; Acts 13:38, 39, etc.
Substitution, then, is the actual bearing of the sins of believers-sins, guilt, judgment:so then each believer may say, upon the authority of God's word, " He bore my sins in His own body on the cross at Calvary." And the promise is, they will never again be laid to their charge (Heb. 10:17). And this transferring is an act of God. No one can lay his sins on Jesus as is sometimes heard taught. See Is. 53:6, "All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all." Thus it is an act of God setting to the believer, on. faith, the full value of Christ's death on the cross, which was sin-bearing and atoning.

RECONCILIATION.

Is the result of the death of Christ as applied, both to persons and things, by bringing them back to God. Believers are reconciled from the very moment they make by faith a personal application of the death of Christ (Rom. 5:10, n; 2 Cor. 5:18);-notice," Hath reconciled us to Himself." All things will be reconciled; see Col. 1:20.

The expression, "My God is reconciled," has no scriptural foundation whatever. The thought that God had to be reconciled to us is foreign to the teaching of the word of God. And this work of " reconciling the world unto Himself" is the gracious ministry He is still doing by the gospel (2 Cor. 5:im. 1:16; i Cor. 1:18).

BORN AGAIN.

This is and means just what it says-"born," it to be something entirely different from what existed before-having no connection with the il birth whatever. It is therefore the entire setting aside of the old-nature-life, and the communication of an entirely new life with all that it.

Notice the expression " born again," not born over again, which would be but a repetition of sinful nature with its acts of willfulness, disobedience and .born "from above" as may be seen in the marginal reference in our English bibles. It is the of a new nature, and that a divine nature; See 2 Peter:1:4, "partakers of the divine nature," and is as true and real in the believer as in Christ Himself, see 1 John 2:8, "which thing is true in Him and in you. "As to the mode of new birth, John 3:5 says it is "of water and of the Spirit."

There is nothing here to imply baptism, no matter in what form administered, but i Pet. 1:23 shows it means "by the word of God " administered by the power of the Holy Spirit to the heart and conscience of the sinner. Water, all through Scripture, is a figure of the Word. Eph. 5:25-27; John 15:3, etc. are illustrations of this.

Thus with the reception by faith, 1:e., trustingly believing the word of God as brought to one's con-science and heart by the Holy Spirit, one has given to him an actual, real, and divine nature which ever exists in the believer together with the old Adamic nature, which are never reconciled but continually at variance; see Gal. 5:19-25. At the same time God sets to the believer the full value of all Christ is, and all He has done for him, of which the Holy Ghost then given is the seal, and earnest of the glory to come (Eph. 1:13, 14; 4:30). The Spirit also being the energizer of the new life, enabling the believer to keep in subjection the old nature still in him, and which he is responsible to ever reckon as dead and keep under (Rom. 6:ii ; Col. 3:5-12, etc.).
ADVOCACY.

This is the work of the risen, exalted Christ in the presence of the Father for all believers, 1:e., for their individual failures; "if any man sin, we have an advocate with the Father, Jesus Christ the righteous" (i John 2:i). Thus all the believer's failures are met by the righteous person of Christ, the perfect Man in the presence of the Father, restoring communion when interrupted, and renewing peace of heart when lost.

This is the present work of Christ, and is for the believer as a child, while His High-priesthood has reference to him as a saint. The relation of child can never be broken because it is the result of Christ's work through faith, but the believer's communion may be sadly interrupted by sin or any act of disobedience, and for this latter this work of the risen Christ avails for restoration, upon self-judgment. See Gal. 3:26; John 10:28-30; Eccl. 3:14. For illustration of restoration see Luke 22:31, 32, 54-62; 24:34; John 21:15-17. Thus i Cor. 11:31, 32; i John 1:9.

JUSTIFICATION.

This is being made right, or clean, or perfectly guiltless before God, and is the present and permanent position of every believer. The ground of this, is "the blood of Christ" (Rom. 5:9), while the measure of it is Christ risen and glorified (Rom. 4:25; 2 Cor. 5:21), obtained by faith (Rom. 5:i), and is all of grace (Rom. 3:24). On account of the shedding of His precious blood on the cross, Christ has met fully all the claims of God's holiness, and justice for sin, and also the deepest needs of poor sinful man, so that God in all His holiness can and does righteously pronounce "clean every whit" as a permanent justification before Him each one who appropriates that truth to himself as a lost sinner. From that very moment, no matter how weak the faith, if there be a sense of one's lost, helpless, sinful state, an everlasting justification is conferred by God to one believing Christ's death and resurrection were for him, and were all that were necessary. Such an one stands before God as if he had never committed any act of disobedience against Him. Blessed be His name, such is love, such is grace, such is the value of the blood. B. W. J.

FRAGMENT