We were parting after such a season of Christian fellowship as could be born only of heaven. Some had traveled several hundred miles to get there. The chief part lived in the country roundabout. Some large tents had been set up and in one of them we had assembled three times a-day for prayer, for searching the Scriptures, and for preaching the gospel to the unsaved. Goodly numbers had attended from the country all around, and some had found blessing.

Those responsible for the arrangements had labored night and day during these meetings, untiringly ministering in the various services required at such times, ever watchful for the comfort and welfare of all.

The love and grace of God freshened in the soul by the ministry of His Word, and by its practical manifestation in the various services rendered, had deepened the bond of unity in all, and we were thankful. In this mind, one of those about to leave said to another who had borne a large share of the burden, The Lord will remember your work of faith and labor of love, brother. To this he quietly replied, We owe it to our neighbors. Since God has made known to us the riches of His grace, we should do all in our power to make it known to them too.

The grace of our Lord Jesus Christ-that spirit of grace which led Him to the toils of His journey through this world, was indeed, we thought, being reproduced in this dear man and his associates. In the midst of a scene where "all seek their own, not the things of our Lord Jesus Christ," how encouraging and refreshing are such exceptions to the rule, and, thank God, they are yet to be found.

" He hath put a new song in my month."-Psa. 40:3.

"The beloved of the Lord shall dwell in safety by Him; He shall moreover him all the day long, aud he shall dwell between His shoulders."-Dent, 33:12.

"Jesus lover of my soul"
Bids me in His bosom stay,
And though billows round me roll,
I am safely hid away;
For He holds me in His arms,
Quite beyond the tempest's reach,
And He whispers to my heart
Words unknown to human speech.

" Other refuge have I none,"
He, my habitation is;
Here no evil can befall,
I am kept in perfect peace;
I am covered all day long
With the shadow of His wing,
Dwell in safety through the night,
Till the dawn of His coming.

"Thou, O Christ, art all I want,"
Rests my helpless soul on Thee;
Thou wilt never leave alone
Nor forget to comfort me.
Thou hast saved my soul from death,
Thou hast scattered doubts and fears,
And the sunshine of Thy face
Sweetly drieth all my tears.

" Thou of life the fountain art,"
And hast washed me white as snow;
I'm content to dwell apart
From all else, Thy love to know;
Blessed Sun of Righteousness,
I now love to look on Thee,
And mine eyes are growing blind
To the things once dear to me.

Why are ye fearful? (Matt. 8:26.) Take . . . no thought for the morrow (Matt. 6:34). Why art thou cast down, O my soul? (Psa. 42:5.) In nothing be anxious (Phil. 4:6, R. V.)

Why have to do with to-morrow ?
Today is enough at a time;
Do not of the future borrow, –
Yea, dread it as thou wouldst a crime.

Why brood over ills in the past?
That gives thee a sorrowful now ;
Then, let not thy griefs further last:
Determine, by grace, this to do.

Why faint 'neath the ills of today ?
Their mission to thee is in love;
This, this, with His own, is God's way,
To draw their affections above.

Why worry o'er troubles not come?
Not come! then thy worry's for nought;
If they come, fresh worry they cost;
So that twice the troubles are bought !

Why fret thee o'er wrongs not thine own ?
Dear soul, all commit to the Lord :
He, He can rule all for thy good ;
Then, trust in the Lord, and His word.

Why grieve over those who forsake ?
Cheer up, thou art not left alone :
Yea, Jesus will care of thee take,
Then bear thee above with His own.

Why repine o'er ought that may fry.
Think of thy Lord, and His sorrow;
Lo, now He is for thee on high !
And thine soon, His bright tomorrow !

Why not e'en joy in all trial?
Yes, "count it all joy," says the Word;
"Be perfect,"-"entire,"-be real,
And patiently wait for the Lord.

Sufficient, who is for the way ?
My strength is but weakness indeed:
Jehovah will sustain thee today,-
This meets all thy wilderness need.

R. H.

I. LEVITICAL AND PRIESTLY CHARACTER.

The occupation by the child of God of the place of service in a right and godly way, amid the varied circumstances occasioned by the existing conditions of the present day, is a question the importance of which can hardly be overestimated. Our whole life is to partake of the servant character, for it is as servants for God, in one way or another, (which way must be learnt from the Fountain-Head of all service) that we are left in the world.

We are delivered through the grace of our God from bondage to sin, delivered from subjection to the power of Satan, and are now "bondmen to God," the servants of His will. We are to bear before men the testimony of the truth which has made us free. What a distinctive, yea, exalted, position is ours therefore to bear before men "the shining forth of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6)!

In this way our service, like that of the Levites and priests, is all in relation to the tabernacle,-the tabernacle of witness,-which is the witness in the first place of what God is for us, and as a consequence it constitutes the witness we are to bear before men of what He has for them. Therefore the Levitical and priestly characteristics of tabernacle service are the type of the two very important parts of our own service. There is this marked distinction between them :the Levite service is toward men, though it be from God, and for God; the priestly service is toward God; the face is turned toward the sanctuary, and the censer of praise and worship is in the hand.

In the first, then, the face is toward the world, and we are to bear before it that character which will mark us as being for God, while also delivering to it the message we have from God for it, the testimony of His truth. "We are ambassadors, therefore, for Christ; God, as it were, beseeching by us, we entreat for Christ, be reconciled to God" (2 Cor. 5:20). This is distinctively the Levitical character. How precious and blessed to think that we who were once in the kingdom of darkness, and subject to the rule of its king, Satan, are now privileged to proclaim to those in a like position to that in which we were enslaved, the emancipating truth which will break every' binding chain and set free for time and eternity! Many are the ways in which we may be occupied with such service. The very manner of our life should bear witness of the enfranchised position we occupy; and, accompanying this, the word of faithful and loving testimony when the opportunity is presented-the handing of a tract, or their more free distribution, if circumstances permit. How much of this kind of service is needed-perhaps we may say more important than public preaching" in a way, because many, many precious souls can be reached in this manner who could not be brought to public meetings.

We are passing through a world darkened by the awful cloud of sin, and in which, as a consequence, the power of the spiritual rulers of darkness holds sway. We are passing among men blinded by the god of this world to all true apprehension of their real condition, in whom the carnal mind, with its inherent hatred to all that is of God, controls the life. Into our hearts, beloved, God has shone "the radiancy of the glad tidings of the glory of Christ" (2 Cor. 4:4-J. N. D..), and this for the purpose that from us should shine forth the knowledge of God's glory in the face of Christ. It is the rays of such light which will dispel the darkness of unbelief, which will pierce the inmost recesses of the human heart and search it out. The gospel is the power of God unto salvation (Rom. 1:16), and we are the called and chosen to proclaim it to perishing fellow-men, since we are its depositories. In view of our great blessing and consequent responsibility, what is the measure in which this blessed light of God shines forth from us, which He would have illumine this darkened world ? Are we fulfilling, in the ways laid open to us, our Levite service ? May we consider with deeper earnestness of heart that "open door" which our blessed Lord has set before us, remembering that " no man can shut it," and go forth, in fresh energy derived from its only source, God's presence, with the wine and milk of salvation, to offer it without money and without price.

But indeed it must be in the energy, grace and strength drawn from the secret place of the Most High. And this brings us to consider the connection with Levitical service of priestly character. In this latter, as we have said, the face is Godward, its object the sanctuary. Thus, that which distinctively marks priestly position for us is that we have "boldness to enter into the holiest by the blood of Jesus " (Heb. 10:19). We have access to the vary presence of God Himself, the veil being rent. We are privileged to pass by faith into that blessed glory, and pour out our hearts at a throne of grace. How blessed to turn from the heartrending sight of this sad world of suffering and shame, to pillow the head in simple faith upon the breast of our blessed Lord and Saviour! What rest, beloved-what peace! It is the peace Christ has given, which the world cannot take away. Do, we as we should, avail ourselves of the inestimable privilege of communing with God, our Father, as those who are His children-owned as such by the gift of the Spirit of adoption ? No fear, only filial love for the soul and heart to enjoy. And then, again, to Him we are a holy priesthood, for the offering up of spiritual sacrifices of praise and thanksgiving. How sweet to come to the golden altar in plain sight of the throne and the propitiatory (the veil rent), and bring our incense-offering of praise, knowing full well that it is accepted in the value of Christ's precious name-an odor of a sweet smell! The darkness is cleft, and the True Light now shineth.

Whence all this blessedness ? The cup of blessing from which now we can drink to the full, God can put into our hands because He has first pressed the cup of our shame and judgment to the lips of our blessed Lord, and He has drained it to the last dark drop. The light of the glory in which we now stand is the eternal sequel to the awful darkness and anguish of the cross of Christ. We are freed because the stroke of divine righteousness has smitten Him, and now in the infinite value of that perfect sacrifice we are accepted. Yea, in the glory of His resurrection we stand before God. What a price has been paid for the blessing we are called to enjoy! How our hearts should be stirred afresh to lay hold of it all! Surely, as we do this, our hearts shall be filled to overflowing, our lips be opened to speak the praise of Him who died. Then shall we be ready, our own hearts warmed by the love and light of the sanctuary, to go forth and perform our Levitical service toward men. It is important to notice in this connection that the Levites are joined to the priests for service (Num. 3:5-10). The Kohathites could not bear any of the sanctuary vessels until the priestly house had entered the sanctuary and covered all, and of course not until Kohath had taken up his burdens could Gershon or Merari commence to take theirs. This plainly tells us that before Levite ministry there must be the priestly work ; for upon communion and worship all other ministry depends:with such a basis alone can it be real and effectual.

May we then, by God's grace, as the days shorten, enter more fully into these blessed priestly and Levitical characters, which should mark our occupation in the place of service down here for our absent Lord. J. B. Jr.

Matthew v,-7:(From the French.)

(Continued from page 18.)

We have now the second feature of those whom our Lord pronounces blest:"Blessed are they that mourn."This implies more activity of life, a heart more in touch with the things by which we are surrounded. One might be "poor in spirit " even if alone in the world, because of the consciousness of what he is in himself-it is ever the case when we have to do with God. But to " mourn" is not simply because of our own condition; it is that holy affliction arising from the condition of the world in which we are, and in the midst of which we have, alas, so little strength to glorify God." Blessed are they that mourn, for they shall be comforted." There is not a sigh which rises from our hearts to God, but that He will surely meet and satisfy. "Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves."Here, then, is the affliction which marks every godly soul.

In the third case we come to what is much deeper still:to a state of soul produced by a more perfect knowledge of God. It is, in a special manner, what has characterized our blessed Lord. " am meek and lowly in heart" He says, after sighing in His . spirit over the condition of men who rejected the God whose witness He was among them. This was to Him a great source of affliction. He could only say, " Woe " to those cities in which the greater part of His miracles had been done; and when He comes to Capernaum He has to declare that her condemnation would be the greater, because there His greatest miracles had been wrought in vain. And what could He do but groan in spirit in the presence of such despisal of God, and of such indifference to His own love ? Yet, "At that time Jesus answered and said, I thank Thee, O Father." What manifests the meekness of Jesus-a meekness that has no equal-is that at the same moment is manifest, His deep sorrow as regards men, and His perfect submission to God-a submission which involved the yielding of all that which was His right to claim for Himself.

"Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of Me, for I am meek and lowly in heart:and ye shall find rest unto your souls." Well, this meekness, which in absolute perfection is seen in Jesus, is what is produced in the saints through a deepening knowledge of the ways of God, as also of the evil which abounds in the world, and the failures of what bears the name of Christ. For, midst what surrounds them, they see the hidden purpose of God being fulfilled, spite of all which seems to stand in its way. Thus the heart finds in God endless resources, which enables it to be free from all envy at the prosperity of the wicked, and not to be discouraged at the sight of the evil which he is powerless to undo. "Lord of heaven and earth" is a most blessed ex-expression, because it tells the absolute control which God has over all things.

Jesus is, in excellence, the meek One, and those who belong to Jesus are formed at this school of meekness. "Blessed are the meek, for they shall inherit the earth." " The earth.'"-why not heaven? Because the earth is the scene of this evil which has begotten so much affliction and mourning. Now
that they have understood God's ways, however, they can commit themselves entirely to Him. Meekness does not consist simply in a sense of bur nothingness, nor of the spirit of mourning which is rightly experienced in a world opposed to God; it is more the calm which knows how to leave to God the care of all things; which bows with thanksgivings before the will of God, even when, from the stand-point of nature, it. seems difficult to accept it.

The fourth beatitude has, in a much greater degree than the preceding, the active element. "Blessed are they which do hunger and thirst after righteousness:for they shall be filled,"Perfect satisfaction of soul, that is what they will get. Whatever be the form of the soul's experience, God will always give it a perfect answer. Is it mourning? they shall be comforted. Is it the meek? they shall inherit the earth-the very earth where they have known trial. Now it is the question of the activity of our spiritual senses which is in view; of seeking that which is according to God, suited to maintain the will of God as, specially speaking, it had been revealed to the Jew in the Old Testament:hence the definition, "They which do hunger and thirst after righteous-ness."There are in the New Testament principles deeper yet, which were to come to light only when the disciples would be able to bear them.

Here ends what we may call the first section of the beatitudes. As it occurs often in the series found in Scripture, they divide in four and three. We have just seen four classes of " Blesseds." All the features by which they are known are to be found in each individual, though some more prominent in one than in the other. For instance, we can see great activity in one, and remarkable meekness in another, but all these virtues abide, in principle, in every soul which is born of God. In ver. 7 we come to a class somewhat different; yet it will be easily seen that the three last beatitudes, analogous to the first four in this respect, have a common character.

(To be continued.)

" My flesh and my heart faileth), but God is the strength of my heart, and my portion forever."

"Do trials and sorrows surround thee?
And griefs,-are they found everywhere?
Ah! thy Shepherd walks closely beside thee;
There's nothing to dread or to fear.

Thy flesh is but weak and vexatious;
Thy heart can do naught but deceive;
But God is thy strength and salvation,-
With Him all thy weakness then leave.

While now thou art down in the valley,
Fret not; earthly streams are all dry;
No earth-hills, though lofty, can shelter
A fountain so heavenly high.

In the world thou shalt have tribulation,
Thy Master has said. Let it come;
The Lord is thy portion forever;
Thy pleasure and wealth, in His home.

G. A. T.

Is your soul under a cloud? puzzled perhaps by the prevailing condition of things around you, as if God had given up the rule to whoever will take it? Are dark forebodings creeping in as if on board an abandoned ship tossed in the stormy night? Is that questioned to-day which yesterday was so honestly confessed?

Precious soul, "there is nothing new under the sun." John the Baptist, of whom Jesus said that "among them that are born of women there hath not risen a greater," was once tossed and tried like you. He was in prison for righteousness' sake, he, the forerunner of the King of kings, and he could not understand how this should be, while he heard of the mighty power Jesus was displaying in the land. So he sends two of his disciples to Jesus with this question, "Art Thou He that should come, or do we look for another? " (Matt. 11:3).

How could he ask such a question after having said a little while before, " He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God " (John 1:32-34).

Does our dear Lord crush His poor servant for such inconsistent behavior? Nay, He knows that inconsistency is but the fruit of darkness and He gently draws His doubting servant out of that darkness:in effect He replies, Go and tell John again of My mighty deeds; but if, in My perfect wisdom, I see fit to leave him in prison and let him be beheaded there, he must be patient and suffer with Me to the end, even though he cannot understand why. Let him trust Me, and at the end he will understand it all (Matt. 11:4-6).

Beloved, this is still the way the Lord chases our clouds away.

A Reply to the Doctrine of A. G. 's Paper,

"THE GROUNDS OF THE MONTREAL DIVISION RECONSIDERED."

(Continued from page 238.)

Speaking on what the Old Testament saints had, A. G. very solemnly counsels us to observe the very "significant and impressive silence of Scripture."He warns us against "essaying to pass this barrier of divine reserve."See page 27. Well, how reserved is Scripture on this point? It may be well to let it speak for itself.

First, then, in Heb. 11:3, it tells us that Abel "obtained witness that he was righteous." At least one Old Testament saint, however "dim his light," had justification, even if we have to accept the dictum that "justification cannot be apart from faith in Christ." Enoch, little as he knew, knew that "he pleased God." God gave him "this testimony." Was it not sufficient for him? Was his light so dim he was not sure of his blessing? We are told that Noah was an "heir of the righteousness which is by faith." Was that not a "righteousness which is of God?" Abraham "looked for a city." "Partial" as was his revelation, he certainly understood he had title to it, and that the title he had was not vested in himself. Was not life-eternal life-and incorruptibility among the promises these worthies of this far back time "saw afar off"? Even if "their nature" was yet to be fully brought to light, they "were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." The inspired apostle tells us that "they that say such things declare plainly that they seek a country," and he adds, the country they seek is a heavenly one. In this connection I will mention Job. In the twilight under which he lived he knew he had a Redeemer-a living Redeemer. He knew, too, that he was going to die, yet his dim light told him that some day as a man in resurrection-in life and incorruptibility, he would see his living Redeemer. Job 19:25-27 does not look as though Scripture was silent about life and incorruptibility, does it? In Heb. 11:35, we read of saints in Old Testament times who would not accept deliverance when it was offered them, content to be cruelly tortured to death rather than be unfaithful; the hope of a glorious resurrection to incorruptibility dwelling in power in their souls. As for the forgiveness of sins, Rom. 3:25, explicitly declares they had it-that God passed them by or pretermitted them,-did not look on them, (though what covers them had not yet been provided) and that the cross now shows how righteous He was in doing so.

Reader need I quote further? Does it appear that Scripture has preserved a strange silence on this subject? If it is a question of "following the example of the Holy Spirit," then plainly A. G.'s "barrier of divine reserve" is not there to bar us from giving them credit for believing something, and that
there was a hope in them subjectively realized. If they lived under the "dim light of a partial revelation " how bright faith in them shines! Does it not put us to shame? Does it befit us to boast of our superiority? With our fuller light are we better witnesses of the hope of the life to come? Again I say, how they shame us!

What A. G. gains by misquoting John 17:3, I am unable to make out. I can understand that the text as it stands does not suit him. It reads, " And this is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent." A. G. gives it, "this is life eternal, that they might know Thee (the Father) and Jesus Christ whom Thou hast sent." Why change "the only true God" into "the Father?" Did not Old Testament saints know "the only true God?" Did not Abraham see the day of Jesus Christ? Our Lord said he did.

I give now his quotation of some words of Mr. Grant, page 28.

" 'That they may all be one as Thou Father art in Me and I in Thee, that they also may be one in Us.' This (says Mr. Grant) is a direct and conclusive statement. It warrants, nay necessitates, our saying that as the Father is in the Son and the Son in the Father, so are we in the Father and in the Son." (And further, on page 11), "Community of life and nature, realized in dependence, and manifested in community of word and work. This is what the terms we have been looking at imply. They are the Lord's own words, moreover, as we have seen, which affirm their similar meaning, when applied to Himself and the Father, or to His people in the Son and in the Father; 'as Thou, Father, art in Me and I in Thee, that they may be one in Us.' "

A. G. 's remarks on this show how utterly incompetent he is to criticize. He has entirely misrepresented Mr. Grant's teaching; not intentionally, of course, but through misunderstanding him. But this misunderstanding manifests also an incapacity to understand Scripture.

His comments are:

" 'A community of life and nature realized in dependence,' as Mr. Grant expresses it. It might have been thought that the knowledge of the divine glory of the Son of God, as one with the Father, would have preserved Mr. Grant from the assumption that our being in Him is a parallel truth with His being in the Father, with whom He is linked in the oneness of absolute Deity, in which no creature can ever have part. Is this oneness realized by the Son in dependence? Are we one with the Father and in the Son in having part in the intrinsic, essential life of the Godhead? "

But Mr. Grant never taught what is here attributed to him. Nor do I know of anyone else who has taught this. When the Lord says," As Thou Father art in Me and I in Thee," He is not speaking of Himself as Son in Deity, but as Son in manhood. As Son in manhood it was given to Him to have life in Himself (John 5:26), but it was not given to Him to have life in Himself as Son in Deity. To say this would, indeed, be "strange disparagement and dishonor." But no one says it. The Son in manhood given to have life in Himself was thus as man one with the Father. It was as man that He was in the Father, and abode in the Father. It was thus as man that He had "community of life and nature" which was " realized in dependence and manifested in community of word and work." Now then, just as life was thus in Him dependently and realized in dependence, just as thus in this dependent way the Father was in Him and He in the Father, so, too, life is dependently in us. It is thus that we are in them-in the Father and the Son. It is not His oneness in Deity that is the pattern of our oneness in them, but it is His oneness as a man that gives the pattern and character of the oneness we have in them. There is no degradation of our Lord in this, no unholy exaltation of ourselves. To say this is not placing saints on the plane of Deity. It is merely stating the nature and character of our relationship to God, which is one of dependence-patterned after the dependent relationship of the Son in manhood.

On the top of page 30, A. G. says:

"The passage which Mr. Grant quotes from John 17:refers, it is believed, to the unity of the Spirit."

It is believed by whom? By Mr. Darby? No. At least he does not so teach in the Synopsis, where he speaks of it as being "communion with the Father and the Son" and refers to i John 1:3. This is precisely Mr. Grant's view. But perhaps he means Mr. Kelly. Well, Mr. Kelly says, in his exposition of the Gospel of John, on page 365, "It is communion in virtue of the Father made known in the Son, and of the Son the object of the Father's love and delight, into which we are brought by the Holy Ghost. With the Father we share the Son; with the Son we share the Father." Another remark on the same page is, "The power of the Spirit baptized all the believers into one body, the Church. The unity here, however, though produced by the same Spirit in those who compose that body, is not that which fell to the apostle Paul to set out." Thus again do we find the same "construction which Mr. Grant has put upon it." Evidently A. G. does not understand what is believed. The statement, "The saints of old . . . were, one and all of them, quickened by the Son with the life in Him," will not have to "be refused as being un scriptural yet. Considering the company we are in, we will hold to it until it is proved to be unscriptural.

At the bottom of page 29, we are told:

"For God and for faith the flesh has been judicially terminated at the cross. Until this was accomplished, and the Lord had through death and judgment, entered upon His full, mediatorial place, none could have life 'in the Son.' Life from the Son they

might have; for the Son is God; but that is another matter."

Will this distinction stand the test of Scriptures? Of course, all life is from the Son. He is the Creator of every living thing. Plant life is from The life of the mere animal is also from Him. Human life is from Him. But in Scripture there is a distinction between plant and mere animal life, and human life. It is never said that either plant or mere animal life is in God, but, in Acts 17:28, human life is explicitly said to be in God. "For in Him we live and move and have our being." All creature life is dependent life, but there are different kinds of dependent life. Plants and mere animal are not related to God in the same way that men are. Men are in the image and likeness of God; plants and mere animals are not. Man's kinship to God is by the life which God has given him, a life imparted to him by the in breathing of God. God did not in breathe plants and animals. They came in being by the simple word of His power, but in man's case, along with the word of power, there was the in-breathing, so that man lives in God. Now it cannot be maintained that there is a distinction between life in God and life in the Son. Life in God characterizes it as life in kinship with God. Life in the Son expresses the source through which we have received life in God, while the Spirit, of course, is the divine Agent in the communication of it.

Now it cannot be maintained that those born again in Old Testament times were not in so close relationship to God as the mere natural man. If man as a mere creature has life in God, as Acts 17:28 says he has, then those born again have life in God in a still higher sense. To say they only have life from God is to put them in a position of relationship to God lower than that of the mere natural man. It is to reduce them to a position among plants and mere animals. Who is willing to do this? If men as such have life in God, then surely those born again stand in a relationship to Him that is of a higher order. A. G.'s distinction between "life from the Son" and "life in the Son" then is entirely unsupported by Scripture.

Beloved reader, it is refreshing to my spirit to turn from these reasonings on life by a mind that is uncontrolled by Scripture to Scripture itself. There I learn of the happy life of God before time began, of the blessed fellowship of the Father and the Son as they enjoyed together their wondrous counsels, their grand purposes, their magnificent plan for eternal delight. There I learn that as soon as sin came into the world the revelation of these counsels-this immeasurable fellowship of the Father and the Son began to be unfolded, the revelation gradually enlarging, '' God speaking at sundry times and in divers manners to the fathers, by the prophets." There I learn that through the testimony of God, in which He has been gradually unfolding His eternal delights-the joys of the Father and the Son, men, as believing the divine testimony, have found competency to walk with God and live before Him. Tell me this was not communion with God! My soul revolts from the thought. In Scripture I learn that this happiness of God-of the Father and the Son- before the world was made, has been completely manifested in a truly human life, the Son of God Himself Becoming a man to live among men dependently upon God, bringing down here into human conditions the fellowship of the Father and Son- the fellowship of the eternal counsels, and dependently abiding in that fellowship. By this full manifestation of the eternal life that was with the Father-that the Father and the Son lived in happy communion together-those who have received competency to enter into communion with God have had their communion immeasurably enlarged. But, whether in the dim light of a partial revelation, the communion limited by it, or in the light of the complete display of the life in which the Father and Son lived, the communion being greatly enhanced, it is communion with God. It is participation, not "in the intrinsic essential life of the Godhead," but in the activities and fellowship of the Godhead. And truly this knowledge of God – whether partial or complete-is eternal life.

There is one point more. There is a comment in A. G.'s "concluding remarks" which I cannot let pass unchallenged. Page 31 he says:

"Be it remembered that it was not for holding these views that Mr. Grant was put away. Saints were indeed deeply concerned, and not without just grounds, that a teacher of his gift and standing should hold such views. But the clash came through his persistency in teaching them regardless of godly remonstrance; and forming a party around himself in so doing."

Now this raises the question of where authority is vested. Is the word of God-the truth from God, authority for teaching it? Or is it not? If it is vested in the Church, or, in a special class in the Church, I have not read Scripture aright. Jeremiah met with plenty of protest and remonstrance, and that too by those high up in the councils of the nation, but did their remonstrance invalidate the authority of Jeremiah? "He that hath My word, let him speak My word faithfully" (Jer. 23:28), is very conclusive. It is an assumption to suppose that protests and remonstrances are necessarily godly. John says, "He that is not of God heareth not us." Any protest or remonstrance that is not the fruit of subjection to the word of God must not debar one who has the word of God from speaking it. If it was the truth Mr. Grant taught, then the protests and remonstrances were not of God, and it was opposition to God to hinder and stop his teaching it. This is the question to be first settled. Was his doctrine the truth of God? Did it have the authority of the word of God? A. G.'s paper, at all events, has not exposed it as not being of God.

I close now. I have written entirely free from any personal animosity. I do not know A. G.-have no remembrance of ever having met him. I did not even know who was represented in the initials until this present paper was well on towards completion. I have merely responded to an appeal to help the Lord's people in a clear judgment of the doctrines discussed. I could not refuse to respond to the appeal. My work is now in their hands, and sent forth in the sense that mercy from God has been abundantly bestowed. It is commended to God. May He graciously deign to use it to establish in the truth and deliver from error where necessary. C. Crain.

ROMANS V. I -II.

" Therefore being justified by faith, we have peace with God through our Lord Jesus Christ."

The apostle has already concluded his argument as to the impossibility of man being justified on the principle of law. He has shown the hopeless ruin of man, be he the lawless Gentile or the religious Jew. The difficulty as to the law, in the minds of so many, lies not in what the law is, but in what it was given for. There can be no question as to the plain fact, and we cannot insist too strongly upon it, that, "The law is holy and just and good." But when the question arises, For what purpose did God give the law ? many who will readily assent to the truth of what the law is, will here answer wrongly.

It is not that Scripture is not plain enough in its utterances on this point. Its own question is:"Wherefore then serveth the law? It was added because of (1:e., that we might have) transgressions, till the Seed should come, to whom the promise was made" (Gal. 3:19). "Moreover the law entered, that the offence might abound" (Rom. 5:20). "Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh "be justified in His sight, for by the law is the knowledge of sin " (Rom. 3:19, 20).

These texts, and many more, show clearly the purpose of the law was to bring out what was actually
in the heart of man-to give him a knowledge of sin, and of what it is as a principle of evil, acting in power when provoked by the interdict of law; for from law sin derives its strength. "The strength of sin is the law" (i Cor. 15:56). The gracious object which God had in this was the ministration of death and of condemnation. The sentence of this received by man would be the opening of his eyes to the provision of God for his need as seen typically in the Jewish sacrifices, or as. now, in all its divine fulness, in the sacrifice of Christ. The law was a ministration-something by which man was to be served, if only he would accept the service.

The question is raised in Rom. 3:31, " Do we then make void the law through faith ? " The answer is:"God forbid; yea, we establish the law." One or other of two things was demanded by the law- fulfilment or death. It could not demand both. Fulfil it we cannot – we are hopelessly sinners. Establish it we can. Its purpose was to serve the sentence of death upon us, and by the acceptance of this we establish the law. We establish it as being holy and just and good when we accept, on the testimony of the word of God, which is faith, its sentence upon ourselves as breakers of it. "Therefore we conclude that a man is justified by faith without the deeds of the law " (Rom. 3:28).

Two witnesses are produced in proof of this principle; such two that would-be law-keepers must sanction as competent to testify – Abraham and David. As to Abraham, "If Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:2-5). God here imputes righteousness, apart from works, to Abraham. "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man to whom the Lord will not impute sin " (Rom. 4:6-8). And again, as to Abraham, Scripture declares:'' Now it was not written for his sake alone that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification " (Rom. 4:23-25). "Therefore being justified by faith we have peace with God through our Lord Jesus Christ" (Rom. 5:i)-justified by faith, declared righteous by the acceptance of God's testimony to His Son. '' This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners" (i Tim. 1:15).

It is in the owning in the presence of God that we are sinners, that we find eyes to see Christ as the way to the arms of His saving love. It is here, in the owning that we are sinners, His voice is heard, "Come unto Me." The convicted soul may say, But I might dishonor Thee. His answer is, "Him that cometh unto Me I will in no wise cast out." "Therefore being justified by faith we have peace with God." Peace with God! Oh, the blessedness of it! Where disquiet reigned, where dread laid hold on the soul, where terror was, as we thought of God in His holiness looking upon us in our sins, where the conscience cowered in guilty abasement, -now, peace! Precious word! Peace with God through our Lord Jesus Christ:Christ the object of faith; the One to whom our trust is invited, the One who has met sin's just deserts in our stead. Peace, grounded on the wondrous fact that the Son of God has met the sword of divine justice wielded by the hand of the righteous Judge, the thrice holy God, and met and satisfied its every claim. Satisfied it too, in such fashion that He, the claims of whose righteousness demanded such an awful penalty, has had that claim transformed to debt, so that divine righteousness owes to itself the justification of him that believeth in Jesus.

Moreover we have also by Him access, through faith, into this grace wherein we stand, and rejoice in hope of the glory of God. Faith gives us access into the place of favor in which grace has now placed us. The favor of God to sinners, undeserved surely, has through the work of Christ, given all who have faith in Him an indisputable, abiding, and unchanging place before the throne of the Majesty on high. For by one offering He hath perfected forever (in continuity) them that are sanctified, and we are sanctified through the offering of the body of Jesus Christ once for all (Heb. 10:10, 14).

This place of standing gives boldness,-grounded as it is on that which is external to, and not of, ourselves in any wise, that is, on the blood of Jesus,- boldness to rejoice in hope of the glory of God. We can speak with boldness and gladness of heart when we think of that future hour of bliss which shall reveal God in all the wonders of His own perfection as displayed in the person, attributes, and offices of Christ.

But meantime we pass through a world wherein tribulation is our lot. We glory however in tribulations, (that is, in the midst of them) knowing that the gracious purpose of God through these tribulations is to work patience in us, and through that, experience-that is, a larger knowledge of His ways, and being weaned from the world. How often He has to put bitter trials in our path to wean us from this world so attractive to our sinful hearts. Experience worketh hope-begets it in power in the soul. Thus, not only in view of our place of standing but also in the midst of all our trials, undauntedly we may boast in hope of the glory of God; for those trials are designed by Wisdom's hand of love to clarify our vision; and thus hope, the hope of the glory of God, becomes an active principle in the soul, sustaining and comforting us as we pass on to the scene of its display. It is a hope that cannot be disappointed, and so cannot leave the soul ashamed. We know this because the love of God is shed abroad in our hearts by the Holy Spirit which is given to us. We have tasted the preciousness and the faithfulness of that love, the Spirit of God Himself filling our hearts with a sense of it, as looking at Calvary, where, when we were yet without strength, in due time Christ died for the ungodly. "Yet"! After ages of patient trial, during which God sought to bring home to the heart and conscience of man his utter ruin, that in his helplessness he might turn to Him and find mercy.

Those ages of trial ran their course, and the due time came-the time for a settlement of the question of sin, the question of God's righteousness in dealing with it while yet showing mercy. These questions must now find their solution:and solved they are by Christ dying for the ungodly. The love that provided for us as without strength will surely have patience with our weakness while working in us conformation to that which is its desire for us. Nor yet will failure, shameful as, alas, it may be, stop the flow of that love which manifested itself for us while we were ungodly.

Man was proven to be ungodly when he, as representatively tried in the trial of the nation of Israel, set up the golden calf in the face of the commandment which he had accepted of God:"Thou shalt have no other gods before Me." It did not alter, but only aggravated, the intrinsic idolatry when they linked the name of Jehovah to their idol and their feast. How active is this principle to-day -men attaching the name of Christ to things that are openly contrary to that name; cheating themselves into believing that this "christening" gives sanction to all else, thus showing how the power of desire dominates that of reason, when the will, while away from God, is set towards its object.

Man was proven to be without strength when, in the second giving of the law, for centuries he was afforded opportunity to recover himself, provision having been made for his failure in the sacrificial system. But he still drifted toward idolatry, and finally was so given up to it that God sent him into captivity. When returned from the captivity his religious inventiveness produced that master-piece of delusion-Phariseeism,-the first necessity of which is a heart away from God, so far away from Him as to mistake the glow of self-complacency for the warmth of His approval. Phariseeism is that which makes of the law of God a thing of rags and patches, that it may bolster up a fancied righteousness. The pure light of truth streaming from the gracious Son of God exposed so thoroughly its hollowness and corruption, that it rested not till it saw Him in the tomb, sealed and made sure-sure as man could make it. We must always bear in mind it was the religious people who were primarily responsible for the murder of the Son of God. It was the religious people who said:"This is the Heir, come let us kill Him." It was the religious people, who, when Pilate was minded to let Him go, clamored for His blood. The natural man at his best, in the midst of his own religious excellence, is but an enemy of God and a hater of His truth.

Truly the law did its work well. He who gave it knew how to bring to the light that which was in the heart of man. The law was added that the offence might abound. But, blessed be God-"where sin abounded there did grace much more abound; that as sin hath reigned unto death, so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him, should not perish, but have everlasting life." How different this love to that of man. '' For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die,"-human love is attracted by merit in its object-"but God commendeth His love toward us in that while we were yet sinners Christ died for us." No merit-only helplessness, corruption and ruin in the objects of His love. That love finds its motive in itself; and so a world of sinners is no barrier to its display, but on the contrary, a fit place for the shining forth of its holy unselfishness.

Oh, that men could see how wondrous and how great is the love of God which He commends to us in the gift of His Son as a sacrifice for sin! It is not difficult, ordinarily, to show men they have sinned; but while they admit this, the treachery of a deceitful heart would whisper the hope of a bettering change. The common confounding of effect with cause, always mischievous, is most seriously so here when men argue they are sinners because they have sinned; while the truth is they have sinned because they are sinners.

When one lays hold of the appalling fact that he is a sinner, and the reforming of his ways as affecting for the better his moral conduct can in no wise alter this fact, then a true turning-point toward God is reached; then true repentance is possible, and not merely a passing remorse because of some specific acts of sin; then the soul will be ready to accept God's judgment upon itself personally, as separated from its fellows, and having to do with God alone in strict personal responsibility. Then how good for the soul to be brought to know the love of God, a love that was always there, a love with a wondrous commendation-the love of God as displayed in the sacrifice of Christ. Then the meaning of the cross, the meaning of these words, " The Son of man must be lifted up," comes upon the soul bringing with it a deep sense of shame and humiliation that such awful necessity confronted divine love ere it could pour itself out in grace and truth-ere the truth of what I am could come to me in the grace of what God is toward me. Truly "herein is love:not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins." In my need I am led by the goodness of God to repentance, and to the acceptance of the truth that God in His grace has met my soul's deep need by the blood of Jesus.

"Much more then, being now justified by His blood, we shall be saved from wrath through Him." I am now declared righteous because in the shedding of the blood of Jesus my sins have been atoned for in righteousness, and I am covered by the sheltering blood that has been shed under the wrath of a just God against my sins. Therefore I shall be saved from wrath through Him whose blood has met the judgment which was my due. The wrath-meeting blood of Jesus is the only shelter for a sinner from judgment. How good to know there is no wrath for me; to know it too on the testimony of the word of God set forth in plain statement and argued from the logic of divine facts. "For if, when we were enemies we were reconciled to God by the death of His Son," the argument is, "much more, being reconciled, we shall be saved by His life."

I am brought to the arms of eternal love-saved from wrath; reconciled to God. How wonderful! yes-but not only so:for we also joy in God. Nothing could be further removed from the fear of God's wrath than to find our joy in Him. But how can joy be found in a holy God by one who has been an enemy?-"through our Lord Jesus Christ, by whom we have now received the reconciliation." G. M.

(Continued from page 69.)

The same comforting truth is taught, though I in a different way, in the following golden passage:"I would not have you ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him" (i Thess. 4:13, 14). The rendering here " in Jesus " is not the exact thought of the original. The little Greek word dia, here translated "in," means through. The revised has "through" in the margin as being the Greek. Dean Alford renders the passage '' Them also which fell asleep through Jesus will God bring together with Him." Darby's version has through -"Those who have fallen asleep through Jesus." Young gives it, "Those who sleep through Jesus." The American Bible Union version has "Those who fell asleep through Jesus." That is, those who die in the faith of Jesus have a blessed hope through His death, declared in His resurrection, His rising being a sure sign of full and finished atonement by His death. So this blessed sleep through Jesus gives assurance of a blessed resurrection.

The apostle goes on to unfold the blessed hope of both those who sleep and those who are alive and remain till the Lord's return. "For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God:and the dead in Christ shall rise first:then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air:and so shall we ever be with the Lord."

The same hope is continued in the next chapter:"Let us who are of the day be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him."That is, those who are of the day, when the Lord returns, whether awake-that is, alive-or asleep in death, they will be thought of, and will be changed or raised, and so live together with Him; or, as it is in the previous chapter, "be caught up together to meet the Lord in the air, and so be forever with the Lord."Blessed hope! Blessed hope! We are indebted to the Lord Jesus, who died for us that all this might be ours. How our hearts should be won to Him!

The following rich passage will lead us to the thought that death is a servant to the household of faith:"All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours:and ye are Christ's; and Christ is God's" (i Cor. 3:21-23). The apostle here is evidently referring to things which are blessings to those who belong to Christ; and he puts death among the "all things." In another place he says, " All things work together for good to them that love God" (Rom. 8:28). And the passage on which we are dwelling includes persons-devoted and useful persons-among the "all things,"namely, Paul, and Apollos, and Cephas. And what were they to those to whom the apostle was writing ?He tells us in his second epistle to the same assembly, '' We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake" (2 Cor. 4:5).Thus Paul and Apollos and Cephas were the servants of believers; but death is placed in company with these servants:so that death, though in a different but blessed way, is a servant to the household of faith. But is not death an enemy? Yes, the word of God calls it that. But an enemy may not be in a position to harm you. If you are in his hands he can harm you; but if he is in your hands, or in the hands of your all-powerful Friend, he cannot harm you, and may be obliged to render you service. Such is the relation of death to the household of faith-a conquered enemy, through the death of Christ, put in the place of service. It would not be well for all the children of God to remain awake during the long, dark night of the Lord's absence. So this dark servant is used to put them asleep one by one until the day dawn and the Lord come, when those who sleep will awake, and those who are alive will not sleep:yea, all, dead and living saints, will be "changed in a moment, in the twinkling of an eye, at the last trump " (i Cor. 15:52).

So the Christian nearing the departing hour may exultingly sing:

Death is but a servant
To set my spirit free
From all that now is mortal,
The Lord's blest face to see ;
And soon He'll come in beauty,
To change this body "vile ;"
Then shall I "be like Him,"
And ever know His smile.

So if the blessedness of going out of the body to be with the Lord may be compared to the passing of Jordan on dry ground, surely the redeeming of the body may also be, seeing that it will be accomplished by a most signal display of divine power. The untold millions who have died in faith will, in the moment hid in the mind of God, rise in a new and blessed life; and those who have not died when that moment arrives will be changed, sharing the same blessed life. All this will be done in a point of time, like the lightning flash, or, as we have just seen, "in the twinkling of an eye." This is what the inspired Word says, and faith desires no more. And nothing is too hard for the Lord; and, precious thought,

"His love is as great as His power,
And knows neither measure nor end."

Thus the advantage of death being but a servant to believers does not stop with their spirits being with Christ, however blessed that may be, but the body, though "dead because of sin," the sin being atoned for, can be redeemed. Indeed, it is already redeemed by price, by blood; so that the body can now be the temple of the Holy Ghost, the value of the blood being thus divinely owned. The redemption of the body by power must follow. "If the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you" (Rom. 8:10, 11). Those who have the first-fruits of the Spirit are waiting for "the redemption of the body" (Rom. 8:23). So the dark servant will not abide in the house forever. "They which shall be accounted worthy to obtain that world . . . cannot die any more" (Luke 20:35, 36). "There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain:for the former things are passed away" (Rev. 21:4). Thus death, with all the results of sin, will be dismissed, and have no further place in the family of the redeemed. Blessed hope indeed! And all through Jesus! Blessed be that peerless name!

Without further proof, which might be given, it is clear that death, coming to those who are the Lord's, must come in grace, if it come at all. It is equally clear that they will not come into judgment for their sins. They have believed in Jesus, who shed His blood for the remission of sins, and God says:" Their sins and iniquities will I remember no more." True, " it is appointed unto men once to die, but after this the judgment." This is the awful situation into which the devil got us through Adam's sin, and our sins. So, to take us from under the appointment to judgment as well as death, "Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation" (Heb. 9:27, 28). Thus, instead of appearing to judge His people for their sins, He appears for their salvation.

It is true, however, that the apostle is addressing believers where he says, "We must all be made manifest before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he hath done, whether it be good or bad" (2 Cor. 5:10, R. V.). Though believers are saved by grace without works, yet their works are to be good, and they will be rewarded according to such works; and so far as their works have been " bad " they will suffer loss. All this the word of God makes plain. Happy for those who so use the grace which has saved them as to receive a full reward.

O beloved in the Lord, let us think where grace found us, and see how fully through the Cross it has met our sad and deep need, leaving no part of our ruin unmet:-

"Death and the curse were in our cup-
O Christ, 'twas full for Thee!
But Thou hast drained the last dark drop,
'Tis empty now for me.
That bitter cup-love drank it up :
Left but the love for me."

Yes, yes, He has done it all, left naught but love; all, all, is in grace to those who believe in Jesus. God may need to chastise them, but this is in love- this is for their good-it is to free them, in their spirit and ways, from that which injures, and that their lives may be the outflow of hearts fully won to Himself, waiting for His Son from heaven. R. H.

That the death and resurrection of Christ is the basis of the ministry of grace, is very strikingly illustrated in 2 Kings 2:Elijah's ministry may be understood from the signification of his name. It means, "My God is Jehovah." He was raised up in the midst of Israel to witness to and maintain that truth. Elijah's voice, then, was a call for Israel to return to Him who had entered into covenant relationship with them, but whose covenant they had violated. Jezebel-practically a usurper, her name means, "Without habitation"-was the controlling force in Israel at this time. She will not tolerate the ministry of Elijah. The prophet, fleeing from the wrath of Jezebel, confesses the failure of his mission -how ineffectual had been his voice in calling the people back to the truth of which he was God's witness. He evidently does this as thinking that judgment is the only thing possible. He is quite willing that the wind, earthquake, and fire should summarily do their work, but he has to learn that God has other resources-that while Israel is guilty and deserves unsparing judgment, He can, notwithstanding, show mercy-mercy even to guilty Israel. He is told to anoint Elisha to be prophet in his room. Now Elisha means, "My God is salvation." Elisha's mission, then, is to have a decidedly different character from his own. He is to witness to the truth of divine grace. He is to proclaim the sovereign right of God to act in grace even towards a people who deserve unmeasured judgment at His hands.

But here a very important question is raised. How can Elisha righteously succeed Elijah? If judgment is justly deserved, how can it be set aside and grace exercised instead? This question is answered in 2 Ki. 2:The Lord is going to take Elijah up to heaven by a whirlwind. He is at Gilgal and Elisha is with him there. Elijah says to him, "Tarry here." The implication is that Elisha is to remain there and take up his work. But Gilgal does not witness to the ground on which grace can be shown. It witnesses to failure and sin. It speaks of the violation of holiness. As so witnessing it called loudly for judgment. How in place is Elisha's answer, "As the Lord liveth, and as thy soul liveth, I will not leave thee."The meaning plainly is this:Elisha refuses to disconnect his mission from Elijah's rapture to heaven. Divine grace is in the hands of the risen and exalted Christ. No doubt it was in the hands of Christ on earth, but how was He straightened until He had by His blessed sacrifice acquired the full rights and title of Redeemer! How plain it is the Spirit of God could not possibly connect His mission and work with Christ on earth! He could not take up and continue Christ's earthly testimony. He would not, therefore, "tarry here" while Christ was going away. He must go with Him so as to come back from Him-from the place where He is gone.

But it must be fully demonstrated, that there is no possible ground on which the mission and work of the Spirit can be connected with Christ's earthly testimony. Hence, Elijah says to Elisha at Bethel and Jericho, " Tarry here." Bethel speaks, and how loudly, of neglected and forgotten vows, of covenants solemnly entered upon, but shamelessly violated, and of idols substituted for Jehovah, the true God of Israel. What a peremptory demand for judgment! Bethel thus calls for it. How it witnesses to the guilt of the nation! But it does not tell how that guilt can be removed. It does not declare any ground on. which their sins can be forgiven. Elisha can no more abide at Bethel than at Gilgal. Jericho also has its voice, but like Gilgal and Bethel, it speaks of sin. What a witness to disobedience! How plainly it declares Israel's insubjection to the word of God! Here, then, we have "a threefold cord" which it is manifest is not to be "quickly broken." Gilgal, Bethel, and Jericho unite in their testimony against Israel-in their witness to Israel's guilt. But there is no hint as to how that guilt can be removed.

Yet Elisha is to succeed Elijah. The earthly testimony of Christ is to be followed by the heavenly testimony of the Spirit. It is plain a righteous ground for this must be found. If Israel has sinned -if man everywhere is a sinner under the judgment of God, exposed to His wrath, and forgiveness and salvation are freely offered, there must be a righteous basis for such an offer, else it would be a violation of holiness. The first intimation of this righteous basis for the full and free exercise of grace that we find in our chapter is given by Elijah at Jericho. When he bids Elisha to tarry there he adds, "For the Lord hath sent me to Jordan." Christ says, speaking of His authority to lay down His life and take it up again, "This commandment have I received of my Father." He had explicit instruction to accomplish the will of God with respect to sin. He was under authority to go to Jordan-to offer Himself substitutionally as a sacrifice for sin. When Elisha says, "As the Lord
liveth, and as thy soul liveth, I will not leave thee " (ver. 6), he is not merely repeating what he has twice before voiced-the impossibility of connecting the Spirit's mission with Christ's earthly testimony, as if it were a mere continuation of the latter-but he is also expressing the Spirit's deliberate acceptance of the revealed basis on which His work is to be done.

Elijah and Elisha then, in figure, pass through judgment and death. By the eternal Spirit who dwelt in Him, Christ "offered Himself without spot to God," accomplishing the will of God with respect to sin. The absolute perfection of this work, and God's complete satisfaction and delight in it, have been demonstrated and proclaimed by divine intervention in raising Christ from among the dead "and exalting Him above the heavens.

But Elisha has Elijah's mantle and a double portion of his spirit. The Spirit of God is here during the time of Christ's absence in all the power with which Christ passed through death, and with a double portion of His Spirit indeed! He brings Christ's earthly testimony to our remembrance, and He teaches us the heavenly things. Blessed, precious ministry, this ministry of the Spirit!

But let us look at the picture of it in our chapter. Elisha, coming back from an ascended Elijah, tarries at Jericho. The Spirit of God come down from Christ in heaven is in a world that is under the judgment of God. He will in no wise abandon the truth maintained and witnessed to by Christ on earth. However beautiful this world is as the work of its Creator, sin has entered it. Its sources of life and refreshment have all been poisoned. The first man brought in sin, and death through sin. The water is bad and the ground barren whether we look at the world at large or at the individual. There is no preservative principle anywhere. All have sinned and come short of the glory of God. There is not one who has found the path of life except the man Christ Jesus. He died, but He rose again and went on high. He is the new cruse in which there is salt. Life-eternal life-is in Him. Grace-free, sovereign grace-exercised on the basis of the sacrificial work of Christ, the fragrance of which perfumes the presence of God, bestows a life in which not only there is no taint of sin, but no susceptibility to it; and he on whom it is bestowed has not only full forgiveness, but cleansing at the very fountain of his being. It is thus a salvation that delivers from wrath and the dominion of sin, teaches us to deny ungodliness and worldly lust, and to live soberly, righteously and godly, and implies and involves finally the redemption of the body. How complete is our salvation in our new cruse, the risen and exalted Christ!

But what must be the portion of those who mock at such a salvation? The forty-two children torn by the bears pictures the awful fate of the scoffer. Unsparing judgment must inevitably befall the despiser of grace-that grace that the Cross, gives God the title according to which He is showing it. There He has provided Himself a righteous basis on which to act in fullest grace. How well, then, we may glory in the Cross! C. Crain.

It is being taught that until Christ had ascended to heaven departed saints were not in heaven; and that paradise to which the Lord went when He died, and to which the saved thief went, was a lower compartment, or abode-a place where the saints awaited to be taken to heaven. Then, it is said that, at the Lord's ascension, paradise and its inhabitants were transferred to heaven.* *"Two Roads," etc., C. J. B., Delaware St., Kansas City, Mo.*

But where does Scripture say this ? and what does Scripture teach us upon the subject ? As to the Lord having at death descended into a lower abode, it may be supposed that Scripture implies this by the quotation in Peter's address at Pentecost (Acts 2:27), from the sixteenth psalm-"Thou wilt not leave My soul in hades, neither wilt Thou suffer Thy Holy One to see corruption." But the Old Testament does not reveal the eternal conditions of things. The veil was not withdrawn.

The sixteenth psalm refers to the Lord's death; and the interpretation of the passage in the second chapter of Acts tells us that it means that Christ was not to be left in death; that is, His soul was not to be left in separation from the body, and His body would not see corruption. But this in itself does not decide whither He went-only that He died-that for a time He was in that condition.

Now what is a fair method of interpretation in such a case ? Is it not, plainly, to allow the New Testament to explain to us what the Old Testament does not ? The Old Testament keeps us waiting for the revelation of the New Testament as to eternal things in general, as is well known.

Now what does the New Testament say to us as to where the Lord went at death ? It tells us that He went to paradise. " This day shalt thou be with Me in paradise " was His word to the saved thief. Now we know that the Bible is a kind of dictionary to explain its own terms, thus inciting us to search the Scriptures; and turning to 2 Cor. 12:, we find that when Paul tells us that he had been caught up to the third heaven, he adds that he had been caught up to paradise, in words that show us plainly that in the two utterances he was speaking of the same place, and that paradise is heaven.

Is it not therefore the plain teaching of the New Testament that paradise is heaven, and therefore that when the Lord's soul was in hades, it meant that His soul-that is, He Himself-was separate from His body, but that while His body was in the tomb He Himself was in paradise – that is, in heaven?

There is surely no warrant in Scripture for the strange theory that paradise was a lower abode, and that it and its inhabitants were taken to heaven when the Lord ascended.

If Scripture does not use Scripture terms with uniform significance, and paradise means heaven in one ' place and something else in another, what basis of interpretation is left us, what confidence can we have in searching the Scriptures? But Scripture tells us that paradise is heaven, and says nothing about a transfer:what necessity, then, for a thought that is both grotesque and unscriptural, except the necessity of a second error to consist with a first!

Shall we decide what Scripture should tell us? or shall we wait to find what Scripture does tell us? That we all need to be upon our guard here is freely acknowledged. But if Scripture takes us beyond the dark shadows of our own thoughts into the light of divine and heavenly revelations, let us not linger in the shadow, but rejoice for the consolation and the grace.

As to the Lord having '' descended into the lower parts of the earth" (Eph. 4:9), men live on the earth's surface; He went beneath it; He died, and was buried. And as to the marginal rendering, that
when He ascended He "led a multitude of captives" (Eph. 4:8), the translation in the body of the text, in our common version, is, "He led captivity captive; "with which agree the translations of J. N. D., F. W. G., and the Revised Version-without any notes. If it is meant by "He led a multitude of captives " that the saints were captives till then, this would be an unworthy thought. Abraham, David and the prophets were not captives to the enemy. They were worshipers of God, and rejoiced in Him, and were certainly not less than they were here when they had gone from this scene.

But let us now consider briefly the general tenor of Scripture on the subject.

Moses and Elias appeared in glory with Christ upon the mount, and a voice came from the cloud. Peter tells us (i Peter 1:) that this voice "came from heaven :" and if Moses and Elias were in heaven, so were all the departed saints of old. And the fact that they were so presented, these two, without explanation, shows that we need none. There could be no other place for departed children of God but where God dwells; that is, heaven. Is it not a striking proof of how self-evidently plain a doctrine is supposed to be, when a passage not primarily set forth to prove it, yet in reality declares it ? as the Lord showed the Sadducees (who denied the existence of the spirit) their ignorance of "Scripture and the power of God " by quoting from it, " Moses called the Lord the God of Abraham, the God of Isaac, and the God of Jacob; -for He is not a God of the dead, but of the living:for all live unto Him " (Luke 20:37).

Why should we desire to think that God's children, when released from this life in the olden time,
were debarred from His presence ? Would it be to His glory ? Why prefer to have the mind groping in some lower abode, when Scripture occupies us with the brightness and blessedness of His presence ?

Shall we say the Lord could not enter heaven when the Cross was accomplished ? We need to be careful here. " By His own blood " He entered in (Heb. 9:12). It is true that this entrance, officially, was at the end of forty days, as High Priest; but it was by His blood. The work was finished on the cross, on the basis of which He entered at the end of forty days. There was nothing therefore to hinder His entering personally at once, which, as we have seen, He did. He was in paradise-in heaven ; His body in the tomb, for the appointed time.

We do not look in the Old Testament to find a revelation about the condition of the departed. It is not to be found there.* *See "Facts and Theories,'' etc., F. W. Grant, page 144; "Sheol, Hades, and Paradise," Loizeaux Bros., New York.* But the New Testament tells us that Abraham "looked for a city which hath foundations, whose builder and maker is God," and that he and others desired "a better country, that is a heavenly:wherefore God is not ashamed to be called their God, for He hath prepared for them a city" (Heb. 11:10-16). And what was taught the disciples confirms this, for they were taught to pray, "Our Father which art in heaven:" and, again, they were told, " Great is your reward in heaven " (Matt., 6:9 and 5:12). And again, "Many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven " (Matt. 8:ii).

It would be vain to say that this only implies that heaven would be theirs in due time-at last :for plainly, if they were taught to look for heaven as their reward, it was because it was their portion, and belonged to them of right by grace, to be entered upon on leaving the wilderness-journey and its trials. This hope sustained the pilgrims through the wilderness of this world in every age. Nothing less than this is implied by the passage in Heb. 11:Shall we allow the thought that after overcoming the trials of the way here, and bearing the reproach of Christ to the end, they would in any measure be debarred from His presence? If so, Abraham had a happier lot here, for he entertained the Lord when the three visited him at his tent door (Gen. 18:).

But let us be thankful that Scripture allows no such unworthy and dishonoring thought. It makes plain that heaven was the expected portion for the saints of old at the end of life's journey and sorrow, as it is the hope of the saint now-" the hope that is laid up for you in heaven" (Col. 1:5). As already suggested, the very fact that this heavenly hope of the Old Testament saint is only referred to incidentally rather than in the way of needed proof, is the strongest proof that it should never be doubted. No argument should be needed to establish what is so plainly precious and scriptural and for the glory of God.

It is also said that the sins of Old Testament saints were not "put away," but only "covered" before the Cross, and that the word "atone" means "to cover." But as to this, is it not true that the sacrifices of the Old Testament did not "cover sins really? On the contrary, they were rather "a remembrance again made of sins every year," as on the great day of atonement (Heb. 10:3 and Lev. 16:). But they prefigured, as we know, the work of the Cross, in view of which Old Testament believers were under the forbearance of God-even while under the law (Rom. 3:25). And so David could speak of the blessedness of one whose "transgression is forgiven, whose sin is covered," and to whom "the Lord imputeth not iniquity" (Psa. 32:). Therefore, when sin is "covered," it is covered by the blood of Christ, and is thus " put away " from before the eye of God.* *As to "covering" and " atonement," see foot-note, page 217, Vol. I., " Numerical Bible," Loizeaux Bros., New York.* But we must distinguish between the condition of Israel after the flesh as a nation, under the law, and those among them who were children of God, and who knew the grace of Christ in their souls. Thus David could partake of the show-bread, which was only for the priests, because he realized that all was a ruin on the ground of law, and had taken his stand upon the ground of grace (Matt. 12:i and i Sam. 21:6).

So, also, he could take the ephod and approach God in priestly intercession (i Sam. 30:7), and again he could shout aloud for joy (Psa. 32:ii). But, before the period of law, Abraham was plainly declared to be "justified" when he believed the testimony of God about the son of his old age-a type that foretold him of Christ; and he foresaw Christ's "day," and "was glad" (John 8:56).

But the proclamation of the gospel could not be until the trial by law was completed; for to have proclaimed life and free grace to those who were, under law, to try to get life by works, would have
been clearly inconsistent. Still those who believed were subjects of grace, and possessors of life in Christ, by faith in Christ as the Saviour who was promised.

If it is said the Old Testament saint was debarred from heaven when he died, because the Cross was not accomplished, may we not as well say that he was not a possessor of life-that he was not born again ? But; that they were born again is certain from the necessity of the case, and we are plainly assured of it in Rom. 9:7, 8 :"Neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed."' And if it is said, " Except a man be born again, he cannot see the kingdom of God" (John 3:3), it is certain that if he is born again, he is ready for the kingdom of God, and so, ready for heaven, when he leaves this scene, in any age.

We speak of the Old Testament saints, and rightly. They were saints-as redeemed-as born of God. Shall we say then that "saints" were not ready for heaven ?

In how many ways, therefore, does Scripture refute the error we are considering!

That departed saints in every age had gone to heaven, has been commonly accepted by Christians who have an open Bible. It may well be called an orthodox doctrine, and when such a truth is attacked it is a serious matter. The heart that is true to the Lord is pained, and driven to the throne of grace.

The error, as we have seen, dishonors God, in declaring that His own children, His saints, were not
fit to go to heaven-not fit for His presence. It casts a shadow upon the person and upon the work of Christ, in alleging that when He died He was for a time limited to an abode that was not heaven.

We need to have the loins girt about with truth a-gainst "the wiles of the devil;" and that we may. not be "carried about with every wind of doctrine," (Eph. 6:14 and iv 14). May we "grow in grace," and not have narrow thoughts as to His grace and power; and may we grow in the "knowledge of the Lord," that we may be able to discern what would dishonor Him, and refuse it.

The enemy is pressing hard in these days to bring all into confusion. May we do as Hezekiah, when the enemy threatened, he "spread it before the Lord;" and both he and Isaiah "prayed and cried to heaven" (2 Chron. 32:20). It was then a matter between God and the enemy, and the victory is assured. We must not be " at ease," but " be vigilant." And "that good thing which was committed'.' to us, we are " to keep by the Holy Ghost which dwelleth in us" (2 Tim. 1:14). Paul could say at the end of his course-and what a joy must have welled up in his soul as he said it-" I have kept the faith." But there was an utterance that preceded this one, that we must not forget. It was this:"I have fought the good fight." This was not sloth and self-indulgence. Inwardly he "kept the body under" (i Cor. 9:27). Outwardly, he "fought the good fight" (2 Tim. 4:7).

May it be so with us, and we shall be kept from every snare of Satan, and the soul will be preserved by the truth, which alone can sanctify. E. S. Lyman.

Proverbs 20:10,23.

To those who are gathered to the name of the Lord Jesus Christ alone-who have "gone forth unto Him without the camp" (Heb. 13:13)-the scripture"Holiness becometh Thy house, O Lord, forever" is familiar. We rightly own that there must be separation from evil among those so gathered; who, though only a tiny part of that "holy temple in the Lord" (Eph. 2:21), would seek to carry out the requirements, the principles, suited to such a privileged place as a habitation of God; for "the Most High dwelleth not in temples made with hands, as saith the prophet …what house will ye build Me saith Jehovah, or where is the place of My rest ?"Yet to this very place of blessing and privilege He has called His Church, His temple! (1 Pet. 2:5, i Cor. 3:16).Now to this truth we hold tenaciously, and against all parleying with evil we are ever ready to quote the above scripture, "Holiness becometh Thy house, O Lord, forever." But if the Church is the temple of God, is the individual saint any less really the temple of the Holy Spirit ? (i Cor. 6:19.)Do we quote this verse with equal zeal as to our individual responsibilities ?We see saints who put us to shame in consecration, and yielding of their bodies to God as His (Rom. 12:i), yet who know absolutely nothing of Church truth, and take no notice of it, or of God's will as to worship. Will their individual devotedness excuse them for passing over the equally plain scriptures as to separation from evil collectively ? He that said the one said the other (see Jas. 2:ii).We pity their ignorance of truth, but, on the other hand, will the fact of our seeking separation from evil ecclesiastically count with the Lord if we are not also seeking to "cleanse ourselves from every pollution of the flesh and spirit, perfecting holiness in the fear of God"? (2 Cor. 7:1:) He says, "Shall I count them pure with the wicked balances, and with the bag of deceitful weights?" Though we may thus be "beguiling ourselves," a "just weight and balance are the Lord's."There are saints ecclesiastically in confusion, who yet set Him apart in their hearts and practical ways; and there are saints ecclesiastically separated from evil, who can enjoy their newspapers, and"good" fictions, and jokes, and can talk at the same time of those who do not "see separation."It is a delusion! It is this sort of deceitful balancing with which Satan deceives, and which eats away the vitals of spiritual life. Was it for the disciples only, or also for us that the Lord said "Beware of the leaven of the Pharisees ? "Satan allows others to be right individually, if he can keep them ecclesiastically leavened :as he will let us be right ecclesiastically, if he can deceive us by leavening our individual walk. In like manner he will let others be most loving, if they can be kept leavened with false doctrine as to Christ -we may be sound in doctrine for all Satan cares, so he can succeed in getting us to lose the balance as to love. Are we ignorant of his devices ?Nothing but the balance of the truth will avail us. So throughout all Scripture, there is ever the balance. The sword of the Spirit is two-edged, 1:e., cuts this way and that :not two-pointed as some would explain it-cutting the one who uses it as the one against whom it is used:this is not the figure, though it is true the one who uses it must first have felt its power, but it is two-edged.

Again, the Spirit's leading in the assembly (i Cor. 12:8, 11) is insisted on as all important, and rightly so; but does Scripture speak of His leading in the assembly any more really than individual believers are to be "led of the Spirit" in the daily path ? Here is another instance of divers balances, yet we look down on poor saints in "the systems of men" who own"one-man-ministry," etc., yet seek to follow the Spirit's leading in the daily path. So also as to the Lordship of Christ, which must be owned absolutely in the assembly if there is to be blessing; yet as soon as meeting is over, how many of us speak as though we might say with the wicked, "our lips are our own; who is Lord over us?" and how often is this so all through the week! Many of us deplore it in ourselves and others, and forget again, alas. How many more seem to play with the truth; but it is self-deception, and Satan is at the bottom of it. The Lord is near.

Is it not high time to awake to these things ? for "divers weights are abomination to Jehovah." If this is so in business matters, how much more so in spiritual things ? Shall we go on wondering why the meetings are cold, and why we are not used to deliver our brethren; deceiving ourselves as in the days of Judges-when idols could be allowed individually, and in a whole tribe, and at the same time pious phrases, long in use, continued in:"before Jehovah is your way" (Judges 18:6), yet "the whole tribe of Dan set up the graven image all the time that the house of God was in Shiloh:"for "there was no king in Israel," though Jehovah was King in Jeshurun. To faith, now, "ye are the living God's temple," and "holiness becometh Thy house, O Lord, forever."But what gives all the value to the house is the One who dwells in it. Yet we hear sometimes more of the body than we do of the Head in these days, and the Church spoken of as "the mystery." Scripture speaks of Christ and the Church (Eph. 5:32)-"this mystery…which is Christ in you" (Col. 1:27). Christ is all, and in all, "Insomuch as He who hath built the house hath more honor than the house!" (Heb. 3:3; Matt. 16:18.) Some are so pre-occupied with the Church, that if they are asked the question " What is the mystery ? " they at once answer, The Church! As well might they say that God's institution of union (Gen. 2:, Eph. 5:32) was "Eve!" " He called their name Adam," and "so also is Christ" (i Cor. 12:12). It is most blessed and helpful to trace through the Word how the sword of the Spirit is two-edged; and how the like weight is in the balances. As has been often said, nearly all error is based on one side of truth. And first, the truth as to the Son of God. The truth of His person is God and Man. Leave out either, and fatal error as to our salvation is the result. So the Spirit and the Word:leave out either, and error again is the result. So above all as to God, and what He has revealed of His own being:"God is light,"-" God is love." To leave out either would be ignorance of God, and blinding error. So in the cross, "Mercy and Truth met together," and " righteousness and peace " also.

So in the epistle of John. Who reading there can separate the truth as to Christ's person, and love to the brethren ? They are inseparably joined and perfectly balanced! So "grace and truth" in the Lord Jesus Christ Himself. As to our path how we need the balance! It is " watch and pray :" as one has said, one of these without the other is mockery on the one hand, or presumption on the other. " Trust in Jehovah and do good, so shalt thou dwell in the land." "I will put my trust in Him;" and "He learned obedience." One (recently called home) once asked the following question, " Which is better, -to be ecclesiastically right and morally wrong; or to be morally right and ecclesiastically wrong ? " The person he asked replied "Better to be ecclesiastically right!" What delusion! What deceitful balances! Few would say this (which turned the hearer aside), but the Scripture balance is "Take heed unto thyself and unto the doctrine." May the Lord stir up our spirits in His mercy (even now-as dawn is nearing) by His Spirit's power.

(Mark 6:3.)

These words give expression to the unbelief of the men of Nazareth. Our Lord came "to His own country," where He had been brought up and was well-known. Those thirty wondrous years of perfect human obedience to God had been a delight to His Father, but they evidently made no impression upon those who came daily in contact with Him, save, in some measure, His mother. In face of the divine witness of miracles, and teaching as never man taught when He entered upon His public ministry, they can remember but one thing- this is "the carpenter," who toiled as one of themselves, and not a scribe who lived upon the toil of others.

"The carpenter" was thus a term of reproach, similar to that implied in the question, "Have any of the rulers or of the Pharisees believed on Him? " " Out of Galilee ariseth no prophet." Men thought they were saying the last word about His mission when they gave Him the epithet, "A friend of publicans and sinners," and later put the last mark of shame and mockery upon Him in the crown of thorns.

But faith worships where unbelief stumbles or mocks, and takes up each unbelieving cavil and finds in it fresh cause for wonder and love. True, the rulers and Pharisees did not believe on Him; to have done so would have been to renounce themselves. Without repentance, abiding and complete, on their part, it would have proven that our Lord was like themselves. No, it showed that He was from God when the self-righteous, self-satisfied, who were bringing Cain's offering to God-a cultivated fallen nature-failed to believe on Him whose constant witness was to the solemn fact of the hopeless guilt, vileness and helplessness of man.

Again, "Out of Galilee ariseth no prophet," while a contradiction of the prophecy which told of the light that was to rise in "Galilee of the Gentiles," was in keeping with the pride that expected divine endorsement of the shams at Jerusalem. To be outside all that was but to be with the presence of God, which had also departed from the Temple (Ezek. xi-. 23). It was also a suggestion of the lowly grace' which was identifying itself with "the poor of the flock," with an outlook also toward the Gentiles.

As to "A friend of sinners," it is His boast; and how many sin-weary souls have found in it their title to fall into His open arms and weep out their grief on His bosom. The crown that now adorns Him is but the crown of thorns glorified through His suffering, a pledge that fruitless thorns like ourselves shall one day be a diadem of beauty upon His brow, to the praise of the glory of His grace.

Let us then take up this epithet, "the carpenter," and see what it has to give us in praise of Him whom men despised.

When the Pharisees reproached our Lord for performing a miracle on the sabbath, His reply was, "My Father worketh hitherto and I work." Sin had marred God's rest in the first creation, and He was compelled, if we may use language to suit creature comprehension, to take up toil in connection with the world. As has been said, " Holiness could not, and love would not rest in the presence of sin."
If He had to inflict toil upon fallen man as a consequence of his sin, He also labored from the beginning, not merely as a witness of the ruin, but to bring in a divine remedy. So when our Lord came, it was in accord with this that He was laid in a manger, close to the toiling beasts, and spent His years of private life in association with and engaged in labor. There was no life of luxurious ease for Him; He had come with far different objects. How good, then, it is to think of "the Carpenter," and thus to be reminded that He, the Lord of glory, had come into the circumstances made necessary for sinful man by the fall, the first step, we might say, of that humiliation which led Him to say, " I love My . . . wife and My children, I will not go out free." And so He became "A servant forever."

But let us look further at this term of reproach, and learn other glories of His person and character. The word "carpenter," in the original means a producer, one who brings forth, which is the opposite of evil. Satan and sin are destroyers. "He was a murderer from the beginning." He destroyed the peace and happiness of Eden, and ever since has been engaged in working havoc in individuals and the race at large. In blessed contrast with this, our Lord was, and is, the builder, the restorer of the ruin.

But who can estimate the labor of a work like this? If the work of the first creation could only be accomplished by divine power, the new creation needed even more than that-divine love and a sacrifice. The first creation was the work of the divine Architect and Builder. As we know, this was the Son:"All things were made by Him, and without Him was not anything made that was made." As Creator, then, we get our first view of "the Carpenter." " He that built all things is God." Creation itself in a sense, is an expression of divine humiliation, for the distance between God and the creature is infinite. May we ever tread such holy ground with unshod feet and worshiping hearts, not daring to intrude into those things which we have not seen, but reverently receiving all that the word of God gives us. Thus, while "the heavens declare the glory of God," we are also told that He "humbleth Himself to behold the things that are in heaven and on the earth.". To give thus expression to His thoughts by fashioning the wondrous fabric of the universe was infinite condescension. More, to fit this world as the abode of man was toil; so we read that God "rested on the seventh day from all His work." So we see the "Carpenter" in this first wondrous building.

As we have seen, sin introduced havoc and ruin into this first creation, and the divine Builder, has, as it were, to resume His labors. These were not to repair the ruined first creation, but with a view to something altogether new, though really that which was in the divine mind from the beginning. In type we see this even in Eden before the fall. The man was a figure of the "last Adam," " Him that was to come." A helpmeet for him was to be found, and this could not be in any of the creatures already formed. So with Christ. No bride could be found for Him in the fallen creation. Therefore a "deep sleep," of death, must fall upon Him, in order that from Him might be formed that new thing, the Church, to be His bride and companion forever-in the new creation, and of it. The word as to Eve is, in the margin, "builded." It is to this that He refers in Matt. 16:18; Peter had confessed Him as the Christ the Son of the living God, and He declares that this is the foundation-Christ the Son of the living God-upon which He will build His Church. It was at Pentecost, on the descent of the Holy Spirit, that this work of building began. All between the type in Eden and the beginning of the accomplishment at Pentecost was preparatory to this. The various dispensations were but stages in the work we may say of taking down the old building, removing the ruins, to give place to that new structure. God was proving the utter helplessness and worthlessness of the first man, that there should never be raised a question throughout the eternal ages as to the justice of his setting it aside.
In all this we see "the Carpenter." Even now though marred to sight by human failure, the stately and beautiful proportions of this building can be seen, and the plan is laid down in the word of God, where we have it in all its perfectness of design.

"View the vast building, see it rise; The work how great! the plan how wise! Oh wondrous fabric! power unknown! That rears it on the "living Stone."

What an answer is this building, as it will be displayed in eternal glory, to the poor reproach of His enemies! And how, with adoring hearts all the redeemed will take up that very question, and as the all-glorious Builder of His Church is seen in heaven, ask, " Is not this the Carpenter? "

As has been said, even upon earth the wondrous wisdom, divine skill and power are manifested in the building of the Church. "And are builded upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone" (Eph. 2:22). " In whom ye are builded together for a habitation of God through the Spirit" (Eph. 2:23). What human thought could have devised such a plan, and what power could have executed it? We see the skill of " the Carpenter " here at every stage. He "shed forth " the Holy Spirit at Pentecost, to be the executor of His will; nothing was to be left to the natural man. Every member of this building was to be in Christ by the possession of life, and indwelt by the Holy Spirit, so that all was on a divine and therefore eternal basis. Thus the material was prepared by "the Carpenter."

Then each member was placed in the building according to the will of the Builder. Nothing was left to the will of the flesh. Had it been otherwise all would have been marred and corrupted. We have only to look at the Kingdom of Heaven as left in the hands of men, to see this. "While men slept" the enemy has sowed tares; and even among the true children of God how the flesh is allowed, which for a time obscures the work of the Spirit. But in the day when that which is only the Lord's work appears all will be seen to be perfect, as it is now to the Spirit-taught mind.

We might dwell for a moment on this work in the individual:begun by the impartation of life, and carried on by the constant ministry of grace from our Lord; all is perfect, so far as His abiding work is concerned; "we are His workmanship, created in Christ Jesus unto good works." As we have said, the flesh, when allowed, mars the appearance of the Lord's work; but this, by very contrast, will only
serve to manifest His, which is abiding and perfect.

Our resurrection bodies will be the result of His building'-"We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens."

The work of the carpenter is sometimes that of repairing. We read in Israel's history, that when through neglect and departure from God the temple fell into decay, carpenters were employed to restore it. This was done in the days of those faithful men, Joash and Josiah. And when the house had been razed by Nebuchadnezzar, those restored from the captivity employed carpenters to rebuild the house. All this too is suggestive of "the Carpenter's" work both in the individual and the Church at large. When through man's carelessness the Church has been neglected, and so far as testimony is concerned, fallen into a state of decay-such for instance as that at Corinth-the faithful Builder removes the rubbish accumulated, whether of fleshly doctrine or practice, and rebuilds, edifies His own. "As many as I love I rebuke and chasten," He says; and where those rebukes are heard, how beautifully is the work of the Repairer seen.

The same is true in the case of the individual saint. Alas that this should be needed; but whenever the eye of faith is taken off Christ, and the heart opened to that which is not of Him, how soon does spiritual decay appear. There may be many things which usurp His place; there need not be gross moral declension (which is often the fruit of spiritual sloth) but some little things-pleasures, cares, above all self-occupation-are allowed a place, and the injury is done. But here, blessed be His name of love, His work of repairing is seen:" He restoreth my soul." By His word and Spirit He leads the believer to see the fleshly rubbish that has accumulated, and takes it away, bringing the soul back to its first love; then He builds up, comforts and strengthens the wanderer, who can now praise Him for His faithfulness.

We read that in the days of the repairing there was no reckoning made with the carpenters of the money put at their disposal, "because they dealt faithfully." How perfectly has our merciful and faithful Lord exemplified this. He has not made use of what we have given Him-poor indeed would be the repairing that came in that way-but He has taken of His own inexhaustible stores of wealth and lavished it upon His Church and His saints. Nothing is stinted, no labor spared. He sends His servants, bestows His blessings, waits with infinite patience, until He has secured that for which He labored. "He shall not fail nor be discouraged." Blessed indeed is it to be in the hands of such a perfect Workman. No wonder that David said, "Let us fall now into the hand of the Lord."

We have already seen that this work of "the Carpenter" will be displayed in faultless beauty in glory. A connected thought is found in the scripture, " He looked for a city which hath foundations, whose builder and maker is God." We look again at the old creation-marvelous work as it is-and yet the taint of decay is upon it, for man's tool has been lifted up on it. This brings defilement. So the very heavens are as it were tainted by the presence of sin. See the best and greatest of man's work,-when God is left out, a Babel tower which brings confusion, is the best he can do; and a world-empire at the close of his history, which is dominated by the "beast," and guided by the Antichrist, under the control of Satan. Or, look at Satan himself; he was the chief of God's creatures, "full of wisdom and perfect in beauty." He left the place of dependence, and untold misery throughout eternity is the result. Oh, what does all this teach? There is but one Builder, but One who can devise and carry out any work which can stand; it is the living Son of God, Christ, the blessed!

So at the end of all things, when man has been tested in every way and found utterly wanting, all things are made new, and "the earth and the works that are therein shall be burned up." Here is the end; and if sight were all we had, the outlook for immortal creatures would be utter blackness. But when all is dark for nature, faith's lamp shines the more brightly, and discerns that which cannot be shaken, even the city of God. Thus Abraham, a lonely old man, to human eye, fed his soul and grew strong on the promises of God. He was content to let his fragile tent witness to the fact that he could be no builder, and patiently looked for "the city which hath foundations, whose builder and maker is God." That, he knew, would abide, founded upon the eternal Rock. Faith ever reckons the same, and bows to the word of God:" Here we have no continuing city, but we seek one to come."

Have we not then a glorious answer to the unbelief of Nazareth? It is " the Carpenter," the only Builder, and we worship Him as such, and wait, by His grace, for the day when He and His work will be displayed before an adoring universe. "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." S. R.

It is needful in all considerations of the truth of the person of the Son of God to remember that no one but the Father has full knowledge of Him. This is true whether we speak of His deity or His humanity. Only the Father knows the full perfections of what He is in His essential nature as one of the Godhead, and He only fully understands the absolute perfection of the manhood He was pleased to assume. On these points we need especially to acknowledge that real knowledge is possessed alone by God. All our knowledge is relative knowledge. He knows absolutely, intrinsically, essentially; but we do not. With us, knowledge is derivative. On all questions concerning the person of the Son of God we are dependent altogether on revelation-cannot have the least knowledge without it.

The simple remembrance of this will check any tendency to engage in speculation on what has not been revealed. It is always intruding where we have no right to go to raise questions about what God has not revealed. On the other hand, we ought not to be deterred by the greatness of the subject from entering the fields of inquiry which God invites us to search out. If we undertake to investigate such fields in the spirit of those who desire to learn what God has given, our researches will be profitable. It will not be forbidden knowledge that we are seeking, but knowledge that is intended for us to possess.

Much has been said of late in many quarters of the human limitations of the Lord Jesus. In a good deal that is current teaching on the subject there is manifest error as to His person. He is robbed of His true glory as a divine Person. In fact, the human limitations He so graciously entered into are used to deny that He was divine and thus, in such minds, the Christ of God is destroyed.

That He is God, in the true and real sense of the term, revelation abundantly asserts. He is Immanuel-God with us. If He were not divine in the highest sense, this could not be true. But to be true He must also be man in the true sense of what humanity is. He is then both God and man.

Now it ought to be evident that, as God, He knew no limitations that Deity is not subject to. He had full divine power, could and did use it. He possessed full divine wisdom. He knew all things. He knew them divinely. It was in Him as absolute, essential knowledge. It was the power and wisdom of the Godhead.

Before He became incarnate He was equal with God. It was not a usurped equality. It belonged to Him by a divine right. It was essentially His. But though being in the essential form of God He was pleased to assume the form of a servant, to enter into the human conditions and limitations of men. In this place which He took, human conditions and limitations applied to Him. It was not as God that He grew in stature and wisdom, but as man. Both these things are said of Him, but it was only true of Him as man, as being in man's human conditions.

Now He is set before us in Scripture as perfectly fulfilling these human conditions. He never drew
on His divine power and wisdom merely for Himself, however freely He used them for others. Having entered upon the path of men, He trod the path as men have to tread it. Men need the counsel and wisdom of God. They need to seek these where God has given them. In man's path the Son of God sought the wisdom of God, sought it where God had put it for men, and found it. He could say, "I will bless the Lord, who hath given Me counsel" (Psa. 16:7). In all His human conflicts He used only the means which God has provided for men to gain their triumphs-the written word of God. He did not meet the devil with His divine knowledge, but turned to what God had written for men to live by. " It is written " was His answer-His oft repeated answer. So always all along His human path He depended on the provision which God had made for those who were in the path. Wherever God had made no revelation for men there He submitted to the will of God. In matters about which God had not spoken He did not turn to His own divine knowledge. A notable illustration of this is found in the Gospel of Mark (chap. 13:32). The Lord is speaking about the coming of the Son of Man in the clouds with power and glory. But God has not revealed the day of this great event. He has not spoken a word to men on the subject of the hour when this momentous event will take place. So the Lord as the perfect servant of the Father, will not draw on His own essential divine knowledge:He will not act independently of the Father. He observes perfectly the conditions of the place He has entered upon-the human place He has taken. He says, That is a matter about which I do not find any revelation has been given. As a Man in man's place of dependence on what God has revealed to men and for men, He says, I must wait until God reveals the day and the hour:He speaks as a man dependent on the revelation of God.

Looked at in this way there is perfect consistency. There is no need of denying His deity in order to explain it. While thus we preserve the truth of His divine Person, which Scripture again and again asserts, at the same time we get a more exalted view of the absolutely perfect obedience and dependence of the blessed Lord. If the very Son of God Himself could come down into our human path of dependence, and there perfectly fulfil the human conditions of that path, what honor has He thus put upon the path. If He could put aside His absolute, perfect divine knowledge, and tread the path as if He were not a divine Person, but a mere man, and then say as in the sixteenth psalm, "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage," does He not thus teach us the perfect blessedness of the path it is our privilege to tread-a path of submission to God, of dependence upon His will, of obedience to His written Word ?

It scarcely needs that I consider other examples of this. There are, in fact, a large number of them, but it is with the point of view that I am concerned here. If we have taken the right one for the illustration that has been before us, we have found the one from which we are to look at all the rest. What is involved in the question is a right conception of the person of our Lord. To the extent in which we deviate from the truth as to His person, to that extent we rob ourselves of what lies at the very foundation of all our blessing. It is possible to lose the foundation altogether. Many have done so, and substituted for the Christ of God a Christ who is but a myth, who never existed, and who would have no worth even if he had.

The Lord help us to abide in the truth, and above all, the truth of His person-to realize that He was very God and very man; and, while we trace His human path, to realize how perfectly human He was without losing the divine glory that everywhere shone forth as manifesting Him to be One who had in grace assumed the human. C. Crain.
'DEAD TO SIN" AND"YE ARE DEAD."

Noah's passage out of the world before the flood, into the world that followed it, is a very suggestive type of the passage of Him who became the Second Man, out of the old creation, (into which He came in grace) into the new creation. It was a passage through judgment. The waters which overwhelmed the world that then was, typify the waves of divine wrath, deserved by man's sin, which rolled over the head of Him who knew no sin, but in purest grace took the place of it. The sentence of death and judgment rested on every one of the sons of the first man. This sentence could not be set aside. The man Christ Jesus just steps into the place of those upon whom it rests. The floods of righteous judgment fall in all their infinite power upon Him, but having sustained all their fury, completely exhausted all their force, they land Him on the other side of it all. He who once stood in the blackness of darkness now stands in the light. Once He was under the frown of God, but now He is in His full favor. But as He was in the darkness of judgment for us, so also He is now in the light and favor of God for us.

It is as passed through the flood that Noah builds his altar. The altar of the new creation, of the place of light and favor into which Christ has entered, and into which He has brought those whom He has carried with Him through the floods, is one of His own building and from it there is perpetually rising a sweet savor, an odor of a sweet smell. The very presence of God is filled with this fragrance so sweet to Him. He is satisfied with the altar of Christ. Oh ! the sweetness of the thought, God is satisfied! However blessed heaven itself might be, if there was one thing about which He was not perfectly at rest, about which He was not fully satisfied, it would be spoiled. The thought that God was not in absolute rest would be painful, and a bitter ingredient in our cup. But, blessed be the name of the Lord Jesus! He is at rest. God is in perfect rest, a rest nothing can ever disturb. An altar has been built which fully suits Him. The incense of it, the odor of it, delights Him. It is an altar that will eternally abide. It is the altar of Christ (See Gen. 8:20-22).

But if God has found a satisfying portion for His own heart, an altar that gives Him perfect, eternal rest, Christ and those who are in Christ have also what fully satisfies them. There is an abundance of suited meat. But we need to realize the character of the meat that is given to us. A serious mistake is made by many as to this. It is by death that we are supplied with food. But the flesh with the life thereof, which is the blood thereof, shall ye not eat (Gen. 9:4).How many separate the life of Christ from His death. Such eat flesh with the life, or blood. But the food of new creation is a Christ that died and rose again. There can be no right understanding of His life apart from His death.

Again, there are many who eat things strangled (Acts 15:20, 29), they make His death to be merely a martyr's death, refusing the thought of the pouring out of His life, or the shedding of His blood, as being a propitiation for sins. But what is insisted on is that the food of those who pass through death and judgment (through Christ's dying and being judged for them) is Christ as the one who died under the sentence that rested upon them. Only such as in reality feed on Him as the one who gave His life for the world can in truth say, "Worthy is the Lamb that died," because the death spoken of here is a sacrificial death, a death for atonement.

How plain the connection between these first verses of Gen. 9:and the last verses of chap. 8:There it is the altar, the altar that in every way suits God. Here it is waiting at the altar and partaking of it. What a striking setting forth of the nature and character of our communion with God! Waiting at and partaking of that which gives the heart of God its eternal rest. We are brought by grace to enjoy that which is the spring of every joy with which the heart of God is filled-the Cross of Christ.

We get next a covenant proclaimed. God announces Himself as in covenant relationship with Noah, his sons, and everything connected with him. It typifies the relations which God has established between Himself and the risen Second Man. God has revealed the character of these relationships in which this risen Second Man and all under Him stand. These relationships are permanent. They are to abide forever. The storm of judgment that has passed over the holy head of the man Christ Jesus has passed by forever. It can never return. The floods of divine fury which once fell in torrents upon Him will never fall on Him again. The floods of judgment will never again assail Him; and He is the protection of all that is under Him. All of God's relationships with new creation are permanent. They are immovably established.

In establishing these relationships, such is the goodness of God, He gives a token and tells us where we will find it. " I do set my bow in the cloud." Now the cloud speaks of the darkness that came upon the blessed Lord Jesus when He was upon the cross,- that storm that burst unrelentingly upon Him, but spent itself there. It was a cloud that baffles all effort to describe. None but the Lord Himself can tell what the fury of that storm-cloud was. None but He can measure the force with which it burst upon Him. But there, in that cloud, is to be found the token of the relationships established between God and Christ.

The token is the bow, the many-hued rainbow. But what does it symbolize? Is it not the various displays of God? or, perhaps better, the display God has made of Himself in the various characters in which He was working in that terrific storm that burst upon the head of His blessed Son? All the glory of what He is shines forth from that dark, black cloud. There, in the work of the cross, as nowhere else, is God to be seen in the full perfection of what He is. He is love and light, but when are love and light displayed as there? Where do divine holiness and divine righteousness get so full an expression as in that dealing with the Son of God in which He is made sin? How that wondrous Cross displays the perfect harmoniousness of all the attributes of God! How divine wisdom manifests itself there! How divine power shines! Dark and black as that cloud was, God was there displaying Himself-displaying Himself in the fullness of what He is. He has there fully told out what He is.

Now it is this telling out of Himself, this shining forth of His every perfection that He has given to us as a token. Oh, what a token! But what is it a token of ? It is given us to be a token of the new creation relationships. It is a token that tells us how abiding they are, that they are established on settled and enduring foundations, that the new creation into which Christ and all His own have passed remains forever.

Can God ever forget the cross of Christ? Never! Never! Will He ever turn His eyes away from that
Cross? No; they will rest there forever. " I will look upon it, that I may remember." It will be perpetually before His eyes. It will be the spring of the joy of His heart-His eternal satisfaction.

It will be, too, the occupation, the eternal occupation of all whom God will surround Himself with. For God brings us to Himself to have communion with Himself in that in which He finds His ceaseless enjoyment.
Genesis 8:20 to 9:17 is but a picture; but it is a picture that helps us in the effort to realize what is foreshadowed by it. May the reality that the picture suggests fill our hearts. C. Crain.

Ques. 1.-Will the new heaven and earth of Rev. 21:1 be an entire new creation, or formed from the ashes or remains of the former ones? Give scriptures.

Ans.-Seasoning from analogy, we would say that this earth and its heavens (in immediate connection with it) will be renewed and prepared for the eternal abode of the earthly redeemed, including Israel. There was apparently a destruction recorded in Gen. 1:2, and from the formless void God in the six days prepared the earth for man's abode. At the Flood, Gen. 6:, we again see the earth destroyed by water ; but again the same earth was restored. Fire is a more thorough and effective agent than water, but it does not annihilate. Does not the analogy of the dissolution of the body, its turning to ashes as it were, and subsequent resurrection in glory, suggest and imply a similar change in the case of the earth ? God never wastes ; and would it not be a triumph for the very earth in which sin brought such ruin, to partake of His redeeming power?

Ques. 2.-To whom does Matt. 12:20, "a bruised reed shall He not break," etc., refer? To the individual, the remnant, or the nation at large?

Ans.-The connection in Matthew would seem to show that it primarily refers to the remnant; and the same may be said of the portion in Isaiah from which the quotation is taken. Israel as a nation has turned from God, but a remnant, in weakness and brokenness, is waiting upon Him. The nation should have been God's faithful servant, but was not; then His own Servant, Christ, came, perfectly fulfilling His will. But He does not despise the lowly ; so in Matthew we see Him healing the helpless, while the leaders of the nation look on with contempt. He, blessed be His. name, does not despise the afflicted, nor quench the feeblest flame of faith, yea, though it be but a smoke. Of course there is a sweet and precious application to the individual also.

QUES. 3.-Is there a scripture to show where the Jews and earth's inhabitants are, at the time of the white throne judgment?

ANS.-The white throne is in eternity, and the (first) heaven and earth flee away from the face of Him who sits upon it. There would seem to be a necessity for some change like that of the saints caught up at the coming of the Lord to take place with Israel and the saved nations, who would thus be prepared for their eternal earthly abode at the very time when it was being prepared for them. Scripture does not give us details, but encourages a prayerful attention to its minutest word, and to the analogy of God's ways throughout its pages.

QUES. 4.-Is there not a Godward aspect of reconciliation (necessitated by His holiness), or is it limited to the sinner's heart being turned to God?

Ans.-We are not aware of any scripture which speaks of God being reconciled. Of course, Scripture does speak of His being propitiated by a sacrifice, of His auger being turned away. And unquestionably His holiness and righteousness demanded the fullest satisfaction, which has been made by Christ's death. But reconciliation seems to suggest the removal of enmity, and that was only on man's side. "God so loved the world."

Dear brothers in Christ,-I consider it my first duty, at the beginning of my letter, to render you my thanks for that booklet, "Fallen From Grace; or Castaway." Oh, how precious is the word of God to me! Every moment I can spare to read God's blessed and endeared Word, I consider gain to my soul and it increases my happiness as it reveals to me more and more the perfections of my dear Saviour-the Redeemer of my soul. I learned about Him in a time of affliction and trial. I was taught in my childhood that Christ died and suffered for our sins, but never knew Him in the light I do now.

Thus my sorrows proved a blessing to me, and so I now understand why trials and sickness are inflicted upon us. By their means I have learned to know my Saviour as my Deliverer from all my sins. Oh, that many sin-stricken souls may yet learn to know Him as I have of late, and find the rest which I have found, and which may be had by all, through His one offering on Calvary's cross.
A. S.

"The Bridegroom soon is coming –
The joyful truth proclaim:
Sound, sound the silver trumpet
O'er hill, and dale, and plain;
That trump which hath been telling,
Throughout the darksome night,
Salvation's blessed story
Of peace, and joy, and light!

O blessed, blessed Jesus!
We know those joyful sounds:
They tell of sins forgiven –
They tell how grace abounds;
And now in Thee rejoicing,
We wait the coming morn ;
With longing heart we're looking,
To see the glory dawn.

Sound, sound the silver trumpet,
Let it be loudly blown,
Through every tribe and nation,
Till it be fully known –
Till all Thy slumbering virgins,
Roused by the midnight cry,
Re-echo wide the tidings,
"THE BRIDEGROOM DRAWETH NIGH."

Arise from sloth and slumber,
Hark! 'tis the Bridegroom's voice:
"Come, come with Me, My loved one,
Come with Me and rejoice ;
We soon shall be united,
Ah, never more to part!
Then come with Me, My fair one,
Yea, give Me all thy heart.

"For thee I left the glory,
For thee to bleed and die,
Was bruised, afflicted, smitten,
God's throne to glorify.
Rejoice, then, My beloved!
I'll quickly, quickly come,
To bear My Bride to heaven,
To take My loved one home!
"I'll share with thee the glory
My Father gave to Me,
And all His wondrous fulness
I'll there unfold to thee.
Then, hark! My spouse, My fair one,
Now listen to My voice;
Yea, turn from all around thee,
And in My love rejoice! "

Yes, dearest Lord, we hear Thee;
Thy silver trumpet's sound
Thrills through our hearts with gladness,
And makes our songs resound.
Come quickly! oh, come quickly!
To bear Thy Bride away
To realms of light and glory-
To everlasting day!

There we shall fully know Thee,
As we are fully known,
And, perfected in beauty.
Shall share Thy glorious throne.
We'll then shout Hallelujahs
To God and to the Lamb:
Praise Father, Son, and Spirit,
The glorious, great I AM!

ZECHARIAH AND REVELATION.

Like Daniel, fourth of the "greater" prophets, the "minor"prophets of the fourth group, Haggai, Zechariah, and Malachi, view God's people under Gentile rule. Their special point of view is that of a remnant, brought back from Babylonish captivity, yet still under Gentile kings, awaiting, in humiliation, the coining of their own King.

A false Christendom answers to " Babylon ; " and in our day God has delivered a Christian remnant from her thraldom. A fragment of the true Church has been recalled to principles of truth, according to God's Word and name, while awaiting His Son from heaven. The Jewish remnant which returned to Jerusalem to await the Messiah is thus a type of us.

But the Jews scattered through Christendom may also be regarded as captives of "Babylon the Great." A remnant of these will soon return to Jerusalem, the true Church having been glorified, and will pass through "great tribulation," while awaiting the coming of Christ and His saints. Thus the first Jewish remnant is also a type of a second, to whom Christ will appear, fulfilling the Prophets.

Like Daniel and Revelation, Zechariah throws much light upon the Jewish remnant of the last days, and it is this interpretation which we here follow, noting the seven divisions of the book.

1. The return is the subject of the first division (1:i-6). Jehovah addresses a people that have come back to the land of their fathers. But is it for blessing or for curse-a mere return to the land, or a return to God ? If they turn to God, He will turn to them ; but if, like their fathers, they disregard His Word, its woes will smite them.

2. A way of deliverance for those who turn to God is unfolded (1:7-6:). This long division has a number of important sections.

(1) The Persian, Grecian, and Roman empires are symbolized by red, speckled and white horses (1:7-17). Providential instruments of Israel's chastisement, they have acted in self-will, and are about to be judged, while Israel will be exalted. A controlling Power, exercised throughout the "times" of Gentile empire, is seen in the man on a red horse among the myrtle trees. It is the Messiah, the myrtle trees figuring His saints.

(2) Babylon is joined with the other empires under the symbol of four "horns," while four "carpenters" figure the providential agencies which destroy these empires (1:18-21).The horns, may also figure special enemies of the last days.

(3) Jerusalem having been taken into favor, Jehovah becomes her wall of fire and the glory in her midst (2:). Let the God-fearing of the earth now look to her, for she is to be exalted, and her foes cast down. Israel is now the vessel of grace, the Church having been taken to heaven.

(4) But how can a righteous God exalt sinful Israel ? Through the advocacy of her High Priest (3:)! The removal of " the iniquity of that land .in one day " (3:9) is the point-the fulfillment of the type of the scape-goat. Israel's Advocate and her adversary appear before God, the Advocate assuming responsibility for the " filthy garments " of the nation He represents. But, lo, the accuser is rebuked, and the Advocate clothed and crowned- Israel's true Aaron, before God for her in His "garments of glory and beauty." Thus Israel is seen "in Christ," her Representative's glory being the measure of her own standing before God. But how is it that her "iniquity" passes from her Advocate the moment He takes up her case? Because He is Joshua, (Jesus), "Jehovah the Saviour," son of Jozadak, " Jehovah the righteous." Joshua here is the type of "Jesus Christ the righteous," "our" Advocate become Israel's, Himself the Propitiation for her sins (i John 2:1, 2)! He can assume responsibility like the scape-goat, and yet stand acquitted. Has He not been to the cross for Israel ? How the Jewish heart will melt when it views Christ thus, seated among His "fellows," the "men of wonder" (ver. 8)! And then will God bring Him forth as the Branch in whom Israel takes root again, the Stone on which she is established.

(5) A Jewish remnant which thus stands "in Christ" in heaven, is a suited vessel for the Spirit's use on earth, and a Jewish candlestick of testimony succeeds the removed candlesticks of a false church (4:). Zerubbabel displaces Babylon. Zerubbabel and the olive-trees, or " sons of oil," figure Christ, whose coming and power will fully establish His testimony to the earth through Israel. But even the testimony of the Jewish remnant in humiliation, during the throes of the " tribulation," is regarded in Rev. 11:4 as a preliminary fulfilment of this type.

(6) But, alas, many are still rebels, and the book of prophetic woes must discharge its curse upon the land, purging out the false from the true (5:1-4). This will be the application to Israel of " the hour of trial" which will test all (Rev. 3:10, Gr.).

(7) The ephah (5:5-11) seems to represent the measure of iniquity, the woman, wickedness, in the midst. The covering of lead may symbolize the punishment of judicial blindness, out of which two women emerge (perhaps Christendom under its final head, in alliance with Judah under Antichrist). The house they build is Babylon again-open apostasy.

(8) This evil is judged by providential agencies which issue from between the mountains of brass (6:i-8)-the foretold woes of the law and the prophets.

(9) The wickedness of the first man being swept away, God's counsels are established in the Second Man, the enduring Branch, Builder of the temple, Bearer of glory, Ruler on the throne, and throned Priest. A remnant, brought out of man's evil, are also crowned, with the silver of redemption and the gold of glory, but bring this silver and gold to be made into crowns for Him (ver. 11, 14).

3. Israel's sanctification is the theme of the third division (7:, 8:). (i) The pretended separation to God of past times was a religious mockery (7:1-8). (2) They had rejected the Word, bringing wrath upon themselves (7:9-14). (3) But jealousy for Zion had led God to return to Jerusalem, and He comforts and instructs the remnant (8:1-17). (4) Israel's fasts, or separation from the world, will now be joyful feasts, and the nations will sanctify themselves with her (vers. 18-23).

4. The advent of the King is the next theme (9:-11:3). He will smite rebellious peoples, yet even in glory conies to serve, lowly upon an ass, bringing salvation to Jerusalem and peace to the nations,-though He will use His saints as a sword against their enemies (9:). He brings showers to the parched earth, and gladdens the heart of Judah and Joseph, but purges out goats and false shepherds from the sheep (10:, 11:3).

5. God's ways in government are rehearsed (11:4-17). When Israel was the prey of false shepherds, God sent the Good Shepherd to feed them. The Shepherd came with two staves, Graciousness and Union, to establish the people in God's favor, and gather them together in one. But they would not have Grace, and that staff was broken. And they sold their Shepherd for thirty pieces of silver, breaking the staff Union. Instead of becoming one flock under one Shepherd, they were scattered among the nations. Returning to their land, at last, they still reject the true Shepherd, and receive one who comes in his own name, "the man of sin," most ruthless of all their false shepherds.

6. Triumph over the evil is the next subject (12:-13:). Jerusalem, besieged and oppressed, becomes the means of the judgment of the nations (12:1-9). Israel's hard heart is conquered by the Spirit of grace and supplications :she weeps over Him she has pierced (vers. 10-14). She finds the fountain for sin and uncleanness, and truth displaces falsehood (13:1-6). The foundation of the blessing is seen-the fact that the stroke of judgment smote God's Fellow (vers. 7-9). This led to the scattering of the sheep, and the purging out of two-thirds who were really goats; but a third is brought through the fire of affliction into blessing.

7. The day of the Lord follows man's day (14:). The nations gather against Jerusalem and chastise the wicked Jews. But Christ appears in behalf of His own, and smites the nations. Judgment over, healing waters flow outward from Jerusalem, and the Lord becomes the earth's King. An age of peace and righteousness lifts sin's curse, and as the nations make their annual pilgrimage to Jerusalem, to keep the feast of tabernacles and worship the King, the very bells of the horses ring out HOLINESS TO THE LORD !

We have dwelt upon Zechariah, Revelation being more familiar, with many helps easily obtainable. The first three chapters of Revelation give a spiritual history of the present dispensation, as the rest of the book foretells "the things which shall be after these" (1:19).

Chap. 1:reveals the activity of heaven during the present dispensation-a glorified Man there, the Mediator between God and men, exercising priestly judgment among the assemblies, yet with His bosom of love girded for service. The instruments of present grace are in His right hand, seven stars, figuring the true Church, a heavenly thing like her Lord, made up of the Christian saints He has saved. The seven candlesticks speak of what the Church should be, a light to light the sons of men to the Man in glory, who is the way to God.

Chaps. 2:and 3:give the earthly aspect of the present dispensation-the history of Christendom. Ephesus figures the apostolic church, fallen from her first love even in Paul's day. In Smyrna we see the Church's "ten days " of persecution under the Roman empire. Pergamos the sad marriage of Church and world, from Constantine the Great to about 600 A. D. The " Dark Ages," under the spiritual curse of Rome, find expression in Thyatira; while in Sardis we see the waning effect of the "Reformation" upon the state churches. Yet Christ in love delivers a remnant (Philadelphia) from the power of the evil, though upon the mass of Christian profession this grace is lost. A Laodicea of lukewarmness, Christ rejects Christendom as a whole, taking His true saints to heaven.

Chaps. 4:and 5:characterize the activity of heaven during the coming dispensation. The Creator is upon His throne. On thrones around are. Old Testament saints and the Church, in resurrection bodies, symbolized by twenty-four elders. God's throne is about to speak to the earth in lightnings and thunders. The living creatures, a combination of cherubim and seraphim, symbolize the characters in which God will act. There will be the cherubic stroke of judgment, but also the seraphic purging of many a sinner, on the basis of Christ's sacrifice (cf. Ezek. 1:and Isa. 6:).

But the coming age is to be put under man. Where is there a man worthy ? Ah, there is One, in the very throne of God! It is the Lamb of God, who has bought the inheritance by His own blood; the Lion of the tribe of Judah, to whom the throne of David belongs! He takes the book of judgments, which usher in the coming age, and begins to open the seals, while the whole creation falls down adoringly before Him !

Chap. 6:to the end of Revelation are mainly occupied with the earthly history which follows, the beginning of which is surely very near our doors. No doubt the first six seals introduce preliminary judgments, while the opening of the seventh seal ushers in the full judgment of God-the seven trumpet blasts before which the Jericho of a world under Satan falls. The rest of the book gives details, or goes on to the Millennium, the post-millennial apostasy, the judgment of the dead, and the eternal state. But we must refer the reader to well-known helps in exploring this wonderful book.

QUES. 6.-Would you please tell me what the Scriptures teach in regard to Life Insurance? That is, is it right for a believer to get his life insured, or to engage in the Life Insurance Business?

ANS.-"We are not aware of insurance being distinctly named in Scripture, and cannot therefore refer to any passage specifically applied to it. Nor is this usually God's way in such matters. He pats down great general principles from which His people form a true judgment concerning the details of practical life. This, of course, is not so easy as, "Thou shalt " and "Thou shalt not," for it requires exercise of conscience, prayer, a single eye-1:e., a mind bent on knowing the will of God, and doing it when known. It is the way however of Christian growth and development-of passing from Christian childhood to Christian manhood.

A good test for any practice or avocation in the household of faith is, Does it cultivate faith in God? Does it place us among men as true witnesses who seek to lead them to put their trust in God ? How is it in the light of such scriptures as Matt. 6:24-34 and Luke 12:15-40? There is nothing God loves like being trusted. It is the very secret of salvation and of all after progress. Is insurance conducive to that? The spiritual man most judge of these things for himself, for there are practical issues in such matters which may overtake him in which nothing but the consciousness of having chosen a path pleasing to God will sustain him.

On the other hand, where does the appalling indifference which is now so prevalent in the house of God start from ? Is it not expressed in this, "Take us the foxes, the little foxes, that spoil the vines:for our vines have tender grapes " ?

(Col. 1. 3-6.)

I just want to say a brief word about these three things. These Colossians had faith in the right person; love to the right people; and a hope in the right place. No wonder Paul thanked God when he heard of it. It had come to them by the hearing of faith. A faithful minister of Christ had carried the gospel message to them and they had received it, and it brought forth its fruits. It always does when received in faith into the soul; and where the fruits are not seen we are not called upon to believe that the gospel message has been received in reality.

They had faith in the right Person. It was "faith in Christ Jesus." They had "no confidence in the flesh." It was not a little bit of faith in Christ and a big bit in themselves. It was not a company concern in which Christ was simply one of the company. It was Christ alone. My reader have you exercised faith in Christ alone? You must do so if ever you are to be in the glory of God.

Observe it was not for the strength of their faith, or the amount of their faith, or the kind of faith, that Paul gave thanks, but because their faith was in the right Object, it was in Christ Jesus. We sometimes find that people who are anxious to be saved are greatly hindered for a long time, because they have made their faith the object instead of Christ. They are looking at, and occupied with their faith. They are saying; "I think I believe." "I fear I don't believe." " I wonder if I do believe? " "Have I the right kind of faith?" "I'm afraid my faith is not strong enough."And all these foolish expressions only tend to show that their faith is the object before them, and not Christ.

Now we must not forget that it is not the strength of our faith, nor the amount of our faith, or anything of that kind that saves us. It is having faith in the right person. It may be strong or weak. It may be only a touch of the hem of His garment, or a grasping Him with a mighty grasp-but it is He. It is Christ. It is the right object. It is not confidence in self, but Christ. Then when we have touched Him, God gives to us blessing according to His own estimate of the value of the Person and sacrifice of Him whom we have trusted. He does not bless us according to our estimate of Christ, but according to His own. He knows the value of His work. He knows how rightly to estimate it, and blesses accordingly. How precious this is.

Second, they had love to all the saints. It was not love to a mere few who saw eye to eye with them. Alas, there is too much of that sort of thing in these days. No, it was "love to all the saints."Their hearts took in all. The new life within them necessarily and naturally took in the whole family of God, of which they were but a small portion. All had the same life, and nature, and hopes, and aspirations; and all are to be conformed to the image of God's Son, and share the glory with Him above. Necessarily then, the affections now out to all.

We must never forget however, that flesh, the old nature, may work in the children of God, if not watchful, and careful, and prayerful; and such may fall into the snare of the devil, and be found in a condition and in a position where we are debarred from following them, or having any fellowship with them. We are told to " have no fellowship with the unfruitful works of darkness, but rather reprove them " (Eph. 5:ii). What then? Is the love to cease, or does it cease then? Certainly not. In fact it cannot cease. But it will display itself in another way, by "abiding in the light so that there is no cause of stumbling" (i John 2:10). It will weep and pray for such, and long for their restoration, but follow them it will not.

But it is right here where so many make a mistake, and fail to distinguish between true love and mere human kindness, and they speak evil oftentimes of those who refuse to follow them in their unscriptural and evil ways. This is very wrong. It must be "love in the truth," and "for the truth's sake." We are never told or asked to lay down the truth for the brethren, but "our lives" (i John 3:16). God's holy truth must ever be given first place, and then all other things will naturally fall into theirs. If faith makes the Christian, true love will display the Christian (John 13:35); therefore let us see to it, that our love goes out to all the saints, but let it be "love in the truth."

Thirdly, "the hope which is laid up for you in heaven." What a wonderful thing to have a heavenly hope. We are not Jews with earthly hopes, and prospects, and longing to be blessed on the earth. No. We were "chosen in Christ before the foundation of the world," and are "blessed with all spiritual blessings in the heavenly places in Christ" (Eph. 1:), are "partakers of the heavenly calling" (Heb. 3:i), and we are "waiting for God's Son from heaven " to take us there (i Thess. 1:10).

There are no events to take place before the Lord comes for His saints. It may be at any moment. It will take place suddenly; "In a moment, in the twinkling of an eye" (i Cor. 15:52).The summoning shout will be heard and '' the dead in Christ will rise first. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words" (i Thess. 4:16-18.)

Now is, "that blessed hope " the hope of the reader of these lines? If so, happy are you to be numbered amongst those who are to be "forever with the Lord."Well may we give thanks for you. A chosen one. A called one. God grant you may be found a faithful one. Let it really be a hope in your heart, and not a mere doctrine in your head. Let it mold all your life, and demonstrate to a Christless and Christ-rejecting world the power of the gospel to make heavenly men on earth, and keep heavenly men, while on earth, till the time comes to take them into their own place and portion, with and like Christ forever. W. E.

New Zealand.

THE BOOK OF EXODUS.

Having already, in some measure, given outlines of the books suggested for daily reading, we purpose this year, the Lord enabling, to indicate rather topics for study, and suggest helpful books to be read in connection with the Scriptures.

First of all, as to the reading. Would it not be an easy thing to read this book of Exodus in the family? Time is precious, opportunities few:let the children be gathered at least once daily, and a chapter be read, " verse about."

For those who can do so, it will be found helpful to read some other version along with the authorized text. The Revised Version is useful. More so is that of J. N. D., and the text of the Numerical Bible. If these last agree in any correction of translation in the authorized version, it may safely be marked on the margin of the book in regular use.

Of helpful books on Exodus there are a number. C. H. M.'s " Notes" are excellent, especially for the younger student, and most valuable in gospel and fundamental truth. "Typical Teachings of Exodus," by E. Dennett, is most helpful, particularly in unfolding the beauties of the Tabernacle. The Synopsis of the Books of the Bible gives briefly and most strikingly the salient features and current of thought in this book; while the Notes of the Numerical Bible are a complete and orderly exposition, with many precious unfoldings, both new and old.

It will be found very helpful to mark the divisions of the text as indicated in the Numerical Bible, as well as alterations in the text of the authorized version. It is also very desirable to keep a note-book at hand, in which to put down thoughts as to the passage read, and notes of various kinds. These note-books will gradually accumulate, and form a valuable library of reference; but their great value is in our having made them, having expressed clearly what might otherwise have been vague. There are many most profitable topics for special study in the book of Exodus. The following might be named as the chief:

(1) The ten plagues-their order, nature, and effect; their typical significance; similar inflictions mentioned in other scriptures, particularly in the book of Revelation. In this connection, the prophetic nature of these plagues, both in relation to the deliverance of the people and the judgment upon their enemies, will be profitable.

(2) Redemption, by blood and by power. Compare the blood of the passover lamb with the cleansing blood mentioned in i John, and with the way of access into the presence of God in Heb. 9:10. Find correspondences between the Red Sea deliverance and that unfolded in Rom. 6:, 7:

(3) The Law. Compare the first giving of the law with the second, mingled with mercy. Study the question of law as that which condemns, in Romans, and of it as a rule of life, as seen in Galatians. Get with entire clearness the fact that the believer is absolutely free from the law. Take up each of the ten commandments, and show from Scripture how Israel violated them; also, how men in general have done the same. Show how Christ has borne the curse of the broken law in each case; and lastly, find scriptures which show that "the righteousness of the law" is fulfilled in those who walk after the Spirit. This will be found a most profitable line of study.

(4) The Tabernacle is most rich and full. Note the difference between the directions for making it and the actual accomplishment of the work. Make a list of all the materials used, and find from Scripture the significance of each. In the same way, learn from Scripture the significance of each article of furniture. Learn the great truths of approach to God and of the display of His glory in Christ.

We have given the merest hints, sufficient to occupy the leisure time for more than a month. But even a partial study along the lines indicated, and others, will, un-der the guidance of the Holy Spirit, produce rich and lasting results.

Let us never forget that nothing is of value apart from the Holy Spirit, and that we need to be low before God, walking in dependence, obedience, and faith.

LEVITICUS AND PHILLIPPINES.

Leviticus is the typical book of sanctification by blood. Its types set forth the work o£ Christ as that which perfectly cleanses sinners from their sins, and sets them apart to God in sweet fragrance. Thus He can accept sinners as priests and worshipers, to abide in His presence forever. The corresponding New Testament doctrine is found in the epistle to the Hebrews. The following are prominent in Leviticus :

The sacrifices (1:-7:) all point to the one sacrifice of Christ. They are simply different ways of viewing it, each type emphasizing some special truth connected with the one great Offering.

The burnt-offering, with its meal-offering (1:-2:), presents Christ's sacrifice in its grandest character. Here we see a work done for God, by the Son of His love, which carries out His perfect will, perfectly glorifies Him in connection with sin, and affords an everlasting "odor of rest." In this character the Sacrifice was offered for the sinner's "acceptance" (Lev. 1.3; Rev. Ver.; comp. Eph. 5:2). In such a sweet savor, therefore, all who believe abide before God. Psalm 40:and the Gospel by John view Christ's work from the standpoint of the burnt-offering. The meal-offering emphasizes the perfection of the life which Christ laid down at the cross.

The peace-offering (iii). sets forth the blessed effects of Christ's sacrifice. It reconciles sinners to God, and seats them at an eternal feast, in which God, Christ Himself and saved sinners all have their portion. Psalm 102:and Luke's Gospel view the work from this standpoint.

The sin-offering (4:-5:13) emphasizes the terrible judgment of sin at the cross-a thing abhorrent to the holy nature of God, which He smites in awful wrath. Psalm 22:and Mark's Gospel view the sacrifice from this standpoint, with the cry of the forsaken Substitute rising out of the black darkness of His abandonment. What a price His love has paid for us !

The trespass-offering (5:14-6:7) represents Christ's sacrifice as that which repairs the injury done by sin to God's glory and man's blessing. As the trespass was to be overpaid, so has Christ restored greater glory and blessing than God and man were robbed of by sin. Psalm 69:and Matthew's Gospel view the work of Christ thus.

Aaron's priestly house is the subject of Lev. 8:-15:The anointed Priest and priests are typical of Christ and Christians (compare i Pet. 2:5-9), whose anointing is the Spirit of God. Most sweet, therefore, should be our meditation over the anointing which sanctifies the priests, the sacrifices which consecrate them, their food, service and dealing with sin (leprosy), not forgetting the lesson of Nadab and Abihu.

The day of atonement (xvi, 17:), in its broad interpretation, as in Hebrews, typifies the purging of the entire universe by Christ's sacrifice, with the sanctification of His people, whether heavenly saints (Aaron's house) or earthly saints (the nation).

The holy walk which becomes a people sanctified by Christ's blood is typically set forth. It includes our responsibility as saints (18:-20:), and our special responsibilities as priests (21:, 22:).

God's blessings, on the basis of sacrifice, are summed up at the end (23:-28:). God's feast-days and rest, the light of testimony, the provision for communion, and our holy character when in final possession of the land of promise, all have their place here. Possession of the land is the glorious consummation.

Philippians gives a summary of Christian practice,' closing Paul's first series of epistles. It presents the (1) character, (2) Example, (3) Object and (4) joy which should mark the life of one who has been laid hold of by the truth brought out in Romans, Galatians, Ephesians, and Colossians.

(1) Our character should be Pauline. We should be defenders of the gospel, partaking of Paul's grace; sincere, filled with fruits of righteousness, with a manner of life consistent with the gospel and un-terrified by the adversaries, knowing it is God's gift to us not alone to believe but to "suffer" for Christ's sake, having the same conflict seen in Paul.

(2) Our Example, however, more perfect even than Paul, is Christ Himself. We are to be animated by the . same tenderness, mercy, love and humility seen in Christ Jesus in His amazing journey from the glory to the cross. Thus shall we shine as lights in a dark world, holding forth the Word of Life as sons of God without rebuke, in contrast with those who seek their own things. Timothy and Epaphroditus were practical illustrations of this grace. How blessed some day to find our names upon the same roll of honor !

(3) Our Object, as well as our Example, should be Christ. Worshiping God, glorifying Christ, refusing the flesh, despising all it glories in, forgetting what lies behind, whether to our praise or condemnation, we are to speed on in the race with eye fixed on the prize of our heavenly calling-Christ Himself. Would we finish as victors ? Then we must not shrink from fellowship with Christ's sufferings, and conformity to His death. But think of Philippians 2:-did not the downward path lead Christ to the highest glory ? And need we fear it ? Nay ; for it brings to us the sweet benediction of our Lord's

" Well done ! "

(4) Our joy is thus in Christ alone, and this is the secret of strength amid all circumstances. Temperance, freedom from anxiety, liberty for prayer and praise, heart and mind garrisoned by the peace of God-these are certain fruits of joy in Christ. Joy in Him occupies with the "lovely" things of which He is the center; and whether we are abased or abound, full or hungry, we are satisfied. Never is Christ more precious than when circumstances fail-if He is indeed our joy. And what a savor in all such service! Though it be but a communication of carnal things, it becomes the odor of a sweet fragrance of Christ, a sacrifice well-pleasing to God. Oh, to know the power of this-not merely in theory ! F. A.

Notes of an address by P. J. L. on Gen. 6:13, 14; and Heb. 9:1-5.

'These scriptures set before us the two Arks, one built by Noah, and the other by Moses, but both alike under the plan of God Himself. When things are to foreshadow as much as does each of these Arks, none but God Himself could plan them, and none but the Spirit of God could give men sufficient understanding to execute the plan with the needful accuracy.

There is a vast difference, beloved friends, between these two Arks, though, as in all else in Scripture, they are intimately related.

Noah's Ark was made to carry people through the judgment which was about to fall upon the earth. It is the figure of the salvation for which God sent His beloved Son Jesus Christ into this world, that He should obtain it for us. This He did we know, and at what cost we know, though the full extent of that cost we may never know. Who can measure what sin is to God ? And who then can measure the full extent of what our blessed Lord suffered on that cross to put it away ? Which among us who have fled into the Ark for refuge has not felt the pangs of conviction of sin ? It was but a ray of the light which issues from the throne of God that was penetrating our soul, to drive us at the Saviour's feet with the confession of our sins. What must have been the full blaze of that light turned upon our adorable Saviour when "the iniquity of us all" was "laid on Him! "

It is good, brethren, not to "urge souls beyond their moral state. Not to urge them to a shaky peace before they have felt the burden of sin. A man despises water. Let him travel under a burning sun for a while. Let him thirst till he hears the sound of a cool spring flowing out of the rock. It will be music to him such as he never heard in his life. It is thus we learn to sing:

" How sweet the name of Jesus sounds
In a believer's ear."

But we are liable to limit salvation to the soul. It is no wonder when we think of the eternal issues- of the worm that dieth not and the fire that is not quenched. But God's thoughts are above man's as the heavens are above the earth. The salvation which Christ has obtained by the shedding of His precious blood, includes our bodies as well. If by sin we have lost everything, Christ by His great redemption has recovered to us far, far more than we have lost. Instead of an earthly body we are going to have a heavenly one, such as will fit us for the paradise of God in heaven, for the golden streets of the new Jerusalem, for the glory of God in His own house. We shall be like His beloved Son.

Then the Ark contained more than men. Creatures were there of every kind. So, beloved, not only are we going to our glorious home in heaven, not only are Israel and the nations of the earth going to prove that the reign over them of the Jesus they now despise is, like every purpose of God, the fulness of blessing, but creation itself which "groans and travails in pain together until now," "shall be delivered from the bondage of corruption into the glorious liberty of the children of God."

And then between the two-between the salvation of our soul and the glory awaiting us, do we not need to be saved out of a multitude of circumstances? Do we not need to be washed when we have defiled ourselves by sin ? Do we not need sympathy when we are in suffering ? Brethren, we may love each other as we ought. We may sympathize deeply with the sorrowing; we may minister to each other in all the fulness of our measure-oh may God give us grace for this!-but there is a depth in our needs which none but our Saviour can reach.

In Detroit lately I met a soul who said to me, All I can say is that I am miserable, but just what ails me I do not know. I replied, How good it is, is it not, that not only Christ our Advocate and Priest is able to attend to all our needs, but also understands all our needs before we can express them, save "with groanings which cannot be uttered?" What a mercy, in our perplexity, to have such a bosom to lean upon, and into which we may empty our own even if only by sighs and tears.

One thing more. It is well known among us that the word translated "pitch" is the word for "atonement." The Ark was to be pitched "within and without with pitch." God will not suffer us to think of our salvation, and of all our coming bliss, apart from the atoning sacrifice of our Lord Jesus Christ. Let all self-satisfied people praise their goodness, and learn too late forever "the terror of the Lord," we will glory only in the cross of our Lord Jesus Christ.

Thus blessed with such a salvation, our hearts are kept above the corroding cares and trials of this life, and we patiently wait for the end; while to His promise, "Behold I come quickly," our hearts earnestly respond "even so come Lord Jesus."

The Ark of Moses was very different. It was not to carry people through, but to be carried by the people of God on their shoulders, all through their wilderness journey.

It is Christ still, but Christ having gone through all the sufferings, now risen, glorified, and all that is true of Him seen now in the light of the glory into which He has entered, and of the way in which it has glorified God. All is gold about that Ark therefore. The wood (Christ's humanity) is there as much as ever, but covered with gold within and without. Humanity is glorified. The Manna (Christ's humiliation) is still there too, but in a pot of gold. We understand now the glory of that humiliation, do we not brethren? It makes us ashamed to ever have been ashamed of it, or to have shrunk from the fullest identification with it, does it not? The tables of the law are there too, but they frighten us no more, do they? for the penalty they imposed upon us has been borne by Aaron's rod which lies there by them-that Rod which was dead, but is alive again, and upon which we, the fruit of the travail of His soul, hang in living clusters all around.

All this, and vastly more, which we have learned concerning our dear Saviour and Master is, beloved brethren, what God has not only blessed our souls with, but also laid upon our shoulders to keep and carry for Him. He does not want us to take what we like of the truth and drop the rest because, perhaps, it brings too much reproach or trouble. No, the truth, the whole truth is laid upon us to hold up high on our shoulder every step of the way. Oh what a sacred trust from the God of heaven is committed to us! Shall we refuse it and seek our ease?

And what are we that such honor should be placed upon us? Well, in ourselves we are only poor sinful creatures not only unfit for heaven, but even cast out by earth, for it is evident our sins have cut us off from our stay upon it. But even if poor Jacobs, God has enabled us to sing, "Unto Him that loves us, and washed us from our sins in His own blood, and hath made us a kingdom, priests unto God and His Father; to Him be glory and dominion forever and ever. Amen."

We love the Ark therefore; we surround it on all sides; we guard it; we carry it; we follow it; all our steps are with it. Sorrows deep and dreadful may be, have been ours because of it, for God cannot deny what He is, and we cannot bring Him down to our ways. They, however, who will patiently submit to His discipline, will surely, like and with David, leap and dance before the Lord as the Ark enters the glorious City with them that carry it.

One word more, beloved:The Ark-the Truth- has a path of its own. The path in which it is found is the one in which it is kept-the path of holiness, of separation to God, of death to sin, to the world and all that is of it. In the measure in which we leave that path, we give up the power to hold that fast which we have, and to discern concerning the truth that which is good from that which is evil.
P. J. L.

THE SEVENTH DAY SET APART AS THE SABBATH FOR AN EARTHLY PEOPLE IN RELATIONSHIP WI TH GOD.

I would offer a few thoughts on the above subject, which are new to myself, but received by me in meditation on the word of God, avoiding reference to human authority.

It is very clear that the inspired Word speaks of an earthly people, and a heavenly people. When God took up the Israelites as a nation, and brought them into relationship with Himself, their calling, was earthly, and they were to be blessed with all temporal blessings in earthly places on condition of obedience to the law. The same Word treats of a heavenly people,-of a people who are blessed with all spiritual blessings in heavenly places in Christ, and they are to walk worthy of this calling. Unless this distinction is seen there must be confusion as to the sabbath, as well as to some other subjects.

It is plain also that Adam and Eve as they came from the hand of their Creator, though innocent, and in relationship with Him, yet their calling was earthly. "The Lord God planted a garden eastward in Eden; and there He put the man whom He had formed;" and the man was "to dress it; and to keep it." And when the woman was created and brought unto the man, she had her place with him in the earthly paradise. Thus their calling, like the nation of Israel, was earthly, not heavenly; and as such the seventh day was sanctified or set apart as a sabbath for them. It is written, "God blessed the seventh day, and sanctified it, because that in it He had rested from all His work " (Gen. 2:3). We cannot suppose that God sanctified a sabbath for Himself, or for the angels, but for "man" whom He had formed, and given dominion on the earth. And doubtless if a seventh day passed after it was sanctified, and the man and his wife remained unfallen, he did not "dress" the "garden" on that day. He and his "help meet" rested in happy obedience to God.

Alas, by man, so favored, sin came into the world. His relationship to God was broken. Paradise was lost. Creation was under the curse. Death reigned. God's rest was interrupted. He had to go to work again, though in a new way. To this the Lord doubtless referred when He said to those who charged Him with breaking the sabbath, "My Father worketh hitherto, and I work." God cannot rest in a scene like this. As soon as the fall had taken place, He, in grace, opened a door of hope, by announcing that the Seed of the woman should bruise the serpent's head:and those who took their true place as sinners, and in faith recognized the truth that "without the shedding of blood is no remission," as did Abel, were divinely accounted righteous. But their calling was not earthly; no "garden of delights" was "planted" for them here;-their calling was heavenly. Though Enoch walked with God 300 years, yet He did not-open a "garden eastward in Eden " to him, but translated him to the heavenly paradise. Of others who lived sometime later, it is said, "They desire a better country, that is a heavenly:wherefore God is not ashamed to be called their God; for He hath prepared for them a city."

Not only did God thus at once announce grace and act upon it, accounting those righteous who took refuge in its provision; but they were under grace as to their walk. In its power Abel, Enoch, Noah, Abraham, and others lived holy lives. It is clear that "from Adam to Moses" there was no law. And during that interval of over 2,000 years, the sacred record, covering that interval, gives no history of the sabbath nor even mentions it.

But as soon as Israel as a nation is brought into relationship as God's earthly people, the sabbath comes up again (Ex. 16:23,26); and when the law was given at Sinai the keeping of the sabbath was enjoined (Ex. 20:8-11). After this the mentioning of the sabbath is of frequent occurrence in the books of the Old Testament. And when the people got away from God, He raised up prophets and others to warn them, charging them among other things with profaning the sabbath, and recalling them to obedience (Isa. 56:2-6; 58:13, 14; Amos 8:4-6; Neh. 13:15-22).

But as soon as Christianity was fully introduced, and Israel as a nation was manifestly set aside for the time being, believers in Jesus came to the front as God's heavenly people. Of Jewish believers it was affirmed that they were "partakers of the heavenly calling" (Heb. 3:i). And Gentile believers were addressed as seated "in the heavenly places in Christ Jesus" (Eph. 2:6). This being their calling, they were "not under the law, but under grace," (Rom. 6:14) and were taught to walk worthy of the new position into which grace had just brought them. In the apostolic epistles, Christians are not once exhorted to keep the sabbath. In the Acts of the apostles we have no mention made of the Church coming together on that day for worship. The apostles would go into a Jewish synagogue on that day, so as to have an opportunity to preach Christ (Acts 13:14-5-2; 18:4-6). That is a work which can be done on any day, or in any place. The only day specified in" the Acts "when the disciples came together to break bread," was "upon the first day of the week " (Acts 20:7).

It may be noticed that in the epistles to the seven churches of Asia, though they are nearly all charged with departure from God, and some of them with introducing positive evil, yet none of them are reminded of the sabbath, or charged with breaking it, as certainly they would have been if the law of the sabbath had been divinely in force. The way the Lord spoke to these backsliding Christians is very different from the way He spoke to backsliding Israel.

But when the present interval is past,-when the Church-period is over, and the heavenly people are gone to meet the Lord, and to the Father's house, God will take up Israel, and will, in the riches of His grace, bring them into relationship with Himself as His earthly people; or as Isaiah expresses it, " The Lord shall set His hand again the second time to recover the remnant of His people" (Isa. 11:ii). And when this occurs the sabbath will apply, and be observed. The "great tribulation " (Matt. 24:31) is after the Lord has come into the "air" to gather His heavenly saints to Him, and before He comes "in the clouds of heaven with power and great glory." And the sabbath will be in force with His earthly people even during that interval. The Lord referring to that time said, " Pray ye that your flight be not in the winter, neither on the sabbath day."

The sabbath is to be in force, and be kept during the Millennial age when Israel will be God's firstborn, that is having the first place in earthly blessing. It is written, "They shall bring all your brethren for an offering unto the Lord, out of all nations … to My holy mountain Jerusalem, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests, and for Levites, saith the Lord. For as the new heavens, and the new earth, which I will make, shall remain before Me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, saith the Lord" (Isa. 66:20-23). The following, found in the same prophecy, will be fulfilled in that day, as never of old in Israel, "If thou turn away thy foot from the sabbath, from doing thy pleasure on My holy day; and call the sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father:for the mouth of the Lord hath spoken it" (Isa. 58:13, 14).

In completing this simple outline on the sabbath, it should be added, that as Adam "is the figure of Him that was to come," so God resting "on the seventh day from all His work "-all being finished, and very good-was doubtless "a figure" or type of His rest when the new creation is finished, and all things are according to His mind. This is the sabbath at which He has ever been aiming, and "worketh hitherto" to bring in, and will work till His blessed purpose is fully carried out. Then He will cease from His" work. In the new creation there will be no sin, therefore His holiness can rest; there will be no sorrow, therefore His love can rest. And His rest, His sabbath, will be forever:and all that are His will enter that rest-"There remaineth therefore a rest to the people of God." The Greek word here rendered "rest" is sabbatismos, given in the margin, "keeping a sabbath." The Revised renders it "a sabbath-rest." Thus more than intimating that God resting on the seventh day was a figure of His eternal sabbath-rest when all things are made new, and "the former things are passed away." So when the Millennial age is over, having accomplished its purpose, and the new creation is fully come in, "Then shall the righteous shine forth as the sun in the kingdom of their Father," (Matt. 13:43) "and they shall reign forever and ever" (Rev. 22:5). Nothing can ever mar that sabbatic rest.

As Christians we are strangers here, and are on our way to a heavenly climb; and not being under the law, we have nothing to do with the sabbath, which was for a nation whose calling was earthly; but we have something more suited to a calling which is heavenly,-we have "the first day of the week,"-"the Lord's day,"-the day of the week on which the Lord arose from the dead. In observing this day we are reminded, not of the finishing of the old creation, but the beginning of the new, He, as risen, being that beginning, and a sure pledge of its completion, when all things will be made new, and God be all in all, and His people enjoy an endless sabbath rest. Of course, "the first day "is to be observed in a manner worthy of the risen Lord, ceasing from ordinary work as far as possible, and coming together as the first Christians did, and for the same purpose (Acts 20:7). Beside this, we are not limited to "a sabbath day's journey," but may journey in the Lord's work as far as we like; that is to preach His Word, or give out tracts, or to visit some sick or lonely ones, to administer spiritual help. In thus doing, we are imitators of the Father and the Son,- " My Father worketh hitherto, and I work." R. H.
" WE MAY NOT BE HERE LONG."

HOSEA AND HEBREWS.

In Hosea we see Israel set aside by God, upon the I principle of law, after a long and patient trial. In Hebrews the whole Jewish system is set aside. Hosea prophesies that Israel will again be taken up and blessed. Hebrews shows the ground on which this can be done. Grace must reign instead of law; Christ and His sacrifice displace the forms of Judaism; and simple faith takes the place of man's dead works.

The twelve minor prophets give a summary of God's ways with man under trial (the principle of law), with a forecast of His ways in grace (the principle of faith). Hosea, first of the twelve, presents this from the standpoint of God's relationship to His people. Jehovah and Israel are figured as Husband and wife, and as Father and son. This brings out a touching revelation of God's nature-holy and abhorring evil, yet moved by a fervent, jealous, yearning love, which can not give up His people even in their sins!

The symbolical marriage and children (Hos. 1:-3:). The prophet opens with a symbolic object lesson. Hosea ("salvation") symbolizes Jehovah, and in terrible irony he is told to do precisely what Jehovah had done. Hosea's " wife of whoredoms" is Israel, espoused by Jehovah under the law.

Jezreel ("the seed of God"), the first symbolical child, shows that there is a true seed, an "election of grace," in spite of the condition of:the nation. This "seed" includes Christ, as well as the Jewish saints. Jehu, who is judged for spilling the blood of Jezreel, represents Israel as a governing power. As such, she has persecuted God's "seed" in the past, as she will persecute it in the future, when back in the land in unbelief.

The other children, Lo-ruhamah (" That hath not obtained mercy ") and Lo-ammi (" Not My people "), are the issue of Israel's law-marriage to Jehovah. Her children do not keep the law, and, instead of obtaining mercy, bring themselves under curse. This proves they are not God's people-not a seed born of God, which "cannot sin" (i John 3:9), but hopeless sinners of Adam's race. Thus the law levels Israel with the Gentiles.

But in this very place grace can bless them (1:10-2:i). When Jews or Gentiles come to the end of themselves, God can take them up and make them " sons of the living God," Ammi ("My people") and Ruhamah ("Which hath obtained mercy"). Israel's national blessing after this fashion will be the great day of Jezreel-they shall become "God's seed."

Chapter 2:(2-23) emphasizes the same lesson. The marriage under law ends in divorce. Jehovah puts away the harlot nation, repudiating her children as not His. Israel is thus exposed to her lovers-the present time of her rejection. Yet she is to be blessed. Her coming judgment (the great tribulation) will be made a door of hope. She will repent, God will betroth her anew, and become her Husband in grace-Ishi, not Baali. God will then sow her in the earth:"Jezreel" will be realized in an earthly nation. During Israel's rejection, the "seed of God" is called to heaven.

The rest of the prophet becomes clear in the light of these opening chapters. Chapter 3:represents Israel's present condition. Stripped of national dignity, she maintains an outward allegiance to God, though still adulterous in heart.

Israel as Jehovah's son comes before us in chapters 11:-14:How tenderly God has brought up His child, yet what self-will is manifest! Shall God give him up? Nay, His own heart cries, "How shall I give thee up, Ephraim ? how shall I deliver thee, Israel?" In chapter 14:the wayward son is seen recovered, through the unfailing grace and love of the Divine Parent. Beautiful picture ! Here and elsewhere we must carefully note the dramatic dialogue-Jehovah and repenting Israel speaking one to another.

God's Son and Heir, the true Israel on whom all rests, comes before us in Heb. 1:We see the personal glories of God's Heir, who, having purged sins from His inheritance, has seated Himself upon the throne of power. Angels, under God, administered the past age; the coming one is in the hands of this Man, who is also God over all, blessed forever. Amen !

Christ's work for His inheritance is the theme of chapter 2:He tasted death for every thing. He is the Sanctifier of "brethren," many sons of God, whom He brings into glory. He "takes hold" (actual salvation) of Abraham's seed, the seed of faith, first laying the foundation in a death which annuls Satan's power over sinners. Does the great Heir despise His inheritance ? Nay, He is a merciful High Priest, who has made atonement for the sins of the people!

Over God's house we thus see Jesus, the Apostle and High Priest of the faith we confess. God's house is the universe, and the One put over it is its Creator, God's Son. But we who believe are now that house in principle, as those who, in this day of His rejection, already acknowledge the One set over the universe by God. The throne over the universe is, for us, a throne of grace, where our High Priest bears us up, and where God invites us freely to come for needed grace and mercy! (Heb. 3:, 4:)

The Melchizedek priesthood of Christ is set forth in Heb. 5:-8:He has this priesthood from God, saluted Priest after this order in resurrection, after offering the sacrifice of Himself which makes Him author of eternal redemption to all who obey Him. The Melchizedek Priest is no mere creature, but God's Son, with power to save to the very end. His priesthood is unchangeable; He lives forever to make intercession for us. He is holy, heavenly, with all power in His hands for our blessing, since He sits on the right hand of the throne of the Majesty in the heavens.

A new covenant, in contrast with the law which only condemned man, is that on which the blessings ministered by the Melchizedek Priest depend. Under this covenant God does all-forgives sinners, takes their blessing in His own hands, so they can never forfeit it (8:). The sanctuary, and the sacrifice on which the new covenant rests, are seen in chapter 9:The sanctuary is heaven itself, not an earthly tabernacle or temple. The sacrifice is Christ's sacrifice, offered up for our sins at the cross.

A purged conscience is the result to the sinner of resting, through faith, on such a glorious foundation. He becomes a happy worshiper of God, with access into heaven itself. Even now, for faith, the place of prayer and worship is before the throne of God.

Faith is thus all that is needed on the sinner's part in order to enter into the fulness of this blessing; and in chapter 11:a cloud of witnesses tells us that it was ever faith which pleased God. It is the testimony of Jezreel, "the seed of God."

The Father's chastening, a most important subject, comes before us in chapter 12:, together with a summary of the glorious things to which Christianity brings us, in contrast with Judaism.

Rejection with Christ, outside the camp, (chap. 13:,) is the present portion of those who walk according to this epistle. But we embrace it joyfully. Will He who brought the great Shepherd of the sheep from among the dead, and crowned Him with glory and honor, forget to give the crown of righteousness to the faith that walks here with the rejected Man ?

QUES. 5.-Is a "business meeting" connected with an assembly, an assembly meeting?

ANS.-It altogether depends on the circumstances. It may be only an investigation in a matter of discipline, or a counseling together in any matter for the welfare of the assembly, in which case only those recognized as most wisely interested in the affairs of the Lord's house will generally be found together. They are not the assembly surely, though occupied with its interests.

But when some action or decision is required of the assembly as such, proper announcement of the fact should be made, and then those who come together are truly the assembly. Even then consideration will not be wanting for such as may be unwillingly absent.

QUES. 6.-Is the "Numerical Bible" by P. W. G. another translation of the Scriptures like "New Translation by J. N. D"?

Is it merely for the use of his exposition of Scripture in a Numerical way, or is it intended to be used at Bible Readings the same as other translations ?

ANS.-The "Numerical Bible" is a new translation of the Scriptures from the originals, and so highly valued by diligent students of the word of God that request has repeatedly been made to the Publishers to print an edition of the text of the New Testament in a pocket form, for easy reference in public meetings and for constant private use, which it is hoped may be realized at some future time.

The forms of expression in the king James or "Authorized" version,-so well known and justly loved by all English speaking people-have been retained as much as practicable consistently with a true and faithful rendering of the original. To this end the most recent helps to a correct text have been used, as well as the best translations, such as the "New Translation " by J. N. D.; the "Revised Version" etc. carefully compared.

"But ask now the beasts, and they shall teach thee; and the fowl of the air, and they shall tell thee."-Job 12:7.

While all birds' wings speak in some way of heaven, the remarkable power of flight of the dove or pigeon specially marks it out as a bird of heaven. Its short legs, and slow running on the ground, show it is not fitted for that, and thus emphasizes its power of flight-just as the awkward gait of the eagle does.

Its toes are weak and often turn under, and it cannot perch. If it alights on a tree it is always on a large limb, never on a small branch; perches for pigeons, therefore, are made flat. Its weak feet, then, locate it on the ground. Scientists recognize this and call them rock doves.

The wings suggest that it is a heavenly bird; the weak feet, that it is come down to earth, the place of the curse; and the short legs that it does not naturally belong on earth-in other words that it is here as a stranger. These features of the dove are in a spiritual way true of the Holy Spirit.

THE IRIDESCENT FEATHERS.

"Though ye lie between the hurdles, the wings of a dove [are there] covered with silver and her feathers with green tinted gold" (Psa. 68:13-Numerical Bible.)

This scripture gives us the key to the shining wings and iridescent neck feathers. The question in the psalm might be stated:How shall Israel be blessed in their hopeless condition? '' The answer is plain,- wings that brought a Saviour down .. . wings covered with silver, reminding us of he redemption-money; and that presented first; then, as the light strikes differently, the glory of the green-tinted gold '-divine glory, with the hue of reviving nature in it, as in the 'rainbow like an emerald, round about the throne'' (Numerical Bible, Notes.) So the silver is put upon the wings-the place of refuge and shelter; and the gold about the neck-the part we ornament. The Holy Spirit is the one who presents Christ as redemption-makes it effective to the sinner.

ITS NOTES.

It is the bird of love and sorrow. No other bird shows such marked affection. To its mate the cooing conveys no thought of mourning or sorrow as it does to us; it is to them only a love-song. Since, then, the bird has a message from God, it must be He who is mourning, and we have only to look around us to realize abundant cause for it-a world full of sinners on the broad road to destruction. It was this that made the Lord when on earth "a man of sorrows and acquainted with grief." The mourning of the Spirit was expressed through His lips:

"We know the love that brought Thee down,
Down from Thy throne on high,
To meet our ruined souls in need,
On Calvary's cross to die."
If the dove expresses God's attitude toward the sinner now, who need fear or hesitate to go to Him at once in confession? for who was ever afraid of a dove?

The same characteristics should belong to all who are born of the Spirit. We are indeed to rejoice in the Lord; but only a purely thoughtless or selfish Christian can indulge in levity. Who that realizes what he has been saved from can do so.

"While millions and millions of deathless souls to the horrible pit are hurled!" While children, relatives, friends, may in a moment be called into eternity unprepared! When they are thus taken away, it sobers us-why not before? Every time we hear a dove mourn it should sober us, when we remember what the message is, and from whom it is.

THE HOMING INSTINCT.

If it is taken away from home even hundreds of miles, and kept a prisoner for months, when let loose it immediately circles three or four times in the air, and then with unerring instinct makes a straight line for its home, never stopping on the way, unless the distance is very great. In this it is similar to the bee.

The home from eternity of the Only-begotten Son and the Spirit was in heaven. When God sent His Son into the world the Holy Spirit followed Him, descended at His baptism (not sent) in the form of a dove and abode upon Him. In Him the Spirit found His native and congenial home all through His life down here. At Pentecost He was sent (not came) back to form and abide with His Church in our Lord's absence. And here He is at present a captive away from His home-a captive of the love of God to men, (for it is that alone which keeps Him here,) with the Lord's people in a foreign land, till the day for which we wait. Then the Spirit and every one born of the Spirit will go back home to meet the Lord in the air, "and so shall we ever be with the Lord." Every one born of the Spirit has this homing instinct, in a greater or less degree.

Thus the dove is a double type of the Spirit and those born of the Spirit. This accounts easily for
the hundreds of varieties of pigeons and doves;- puffer pigeons (proud); tumbler pigeons (always faltering and stumbling) etc. If we could read them all, how many of these varieties may be faithful, though humiliating, pictures of those born of the, Spirit; for we would not think of them as being in all things types of the Holy Spirit. God has foreseen and thus described, in nature, the failures of His people.

The strongest instinct of the captive dove is the longing for home. "We are but strangers here."

"How blest a home-the Father's house!
There love divine doth rest;
What else could satisfy the hearts
Of those with Jesus blest?
His home made ours-His Father's love,
Our heart's full portion given,
The portion of the first-born Son,
The full delight of heaven."
ITS FOOD.

The dove is distinctly a grain feeder. It eats the corn or wheat and then drinks water freely. When it has partly digested this in its crop, it feeds it to the young pigeons in the form of "pigeon-milk"- the milk period lasts five or six days. This is easily read:the dove answers to the Holy Spirit; the "corn of wheat" to Christ in His death (John 12:24); the water to the word of God which the Spirit uses, and without which He cannot work in the soul; the digested food-the pigeon-milk-to the "sincere milk of the Word" by which we grow (i Pet. 2:2); and the young doves to those who are born of the Spirit. The water of the Word must be mixed with faith in order to profit us (Heb. 4:2), and even this faith is the gift of God, We cannot feed ourselves any more than young doves. How this is emphasized in i Cor. 2:1:Of ourselves we could not understand nor appreciate the person nor the work of Christ. The Holy Spirit alone can receive (Himself received first) of the things of Christ and show them unto us. All these precious and important truths are clearly illustrated when the dove eats the corn itself, digests it and then feeds it in "convenient" form to its children. Their weak stomachs would not be able to digest it otherwise. So, neither poverty, nor riches, nor anything else in this world can satisfy the soul of those born of the Spirit-nothing but heavenly food ministered by the Spirit.

As the young birds get older the parents digest it less, give them stronger food as they are able to bear it, till, soon, they eat the corn, drink the water, and immediately feed it to the young birds.

Just so the Spirit by Paul could give the Ephesian saints the strongest food, the highest truth, while to the carnal Corinthians and Hebrews, mere babes, he could minister but the simplest diet, the "first principles," "nothing but Christ and Him crucified." What sorrowful reproof – though we often hear Christians glory in it instead of being ashamed of it! How few to-day care for or get the strong meat there is for them, and how slow is their growth in the knowledge of Christ!

We find a somewhat similar truth in the mammalia, who all feed their young on milk; but none of them, that I know of, are types of the Spirit. In the dove God has, so to speak, gone out of His way to teach this most important and blessed truth,-that we are entirely dependent upon the Holy Spirit for our spiritual food.

In four weeks doves get their full growth. So God expects those fed by the Holy Spirit to grow rapidly, and once in a while we find an isolated case, like the "Convict Daniel Mann," who in a few weeks grew spiritually as much as most Christians do in a life-time.

At the Lord's table, at the breaking of bread, we gather as worshipers-to give to God, rather than receive. We have nothing to bring but Christ, and specially Christ in His death; God delights in Christ and in all that refers to Christ; it satisfies His heart. But a table implies room for more than one, and fellowship. So at the table we have the Lord Jesus, our God and Father, the Holy Spirit who has gathered us to Christ, and redeemed sinners born of God. What we bring to God the Spirit ministers back to us, for one cannot go there empty of self and not find food and refreshment. There, above all other times and places, we can delight ourselves in fatness, on what has first satisfied God.

AS MESSENGER.
At the siege of Paris pigeons were used to carry messages to and from the beleaguered city. They are specially fitted to carry messages.

This world lies in the wicked one, is straightly shut up like Jericho, marked for the judgment that still lingers like the six days respite at Jericho, and the Holy Spirit is here as the "heavenly dove" the messenger from God with a message of reconciliation, and a full provision for escape from the "wrath to come." This message He gives through God's people.

We have long recognized pigeons as messengers, little dreaming that they brought us so full and blessed a message as we have had before us. Are they not heavenly messengers indeed? T. M.

SUNNYBANK, WAKEFIELD, NELSON, N. Z. 20TH FEB., 1904

To the Editor of Help and Food. My dear Brother in Christ :

My dear Brother in Christ:

I am sending you, enclosed, some thoughts by our brother Mr. Easton, about "Sealing" with the Holy Spirit etc., being the outcome of intercourse and correspondence, to which I trust you will give a place in " Help and Food." The subject is one which, as a rule, I have reason to believe saints are in much ignorance about, at least in this country; nor does it appear to have been grasped in its true bearing by several leading brethren who have written upon it.

I therefore venture to send it to you for publication in the hope that it may prove helpful to others.

Affectionately yours in Christ,

H. Morrow