"And David was greatly distressed; for the people spake of stoning him; but David encouraged himself in the Lord his God."-1 Sam. 30 :6.

In a time of change or disaster, the soul needs something to give it courage and stability. If the heart rests on that which is subject to change, or finds encouragement in that which passes away, it will partake of that change, and the experience will fall short. The dealings of God with His people are, for one thing, intended to bring them closer to Himself, and to make Him Himself the satisfying portion of their hearts.

The experiences of a Christian in this world are therefore suited to this end-a divinely blessed end. When Abram was called away from all that nature counted dear and sent to a strange land, thus becoming a pilgrim, he was, by those gracious dealings of God, made to know God Himself as his portion, as his "exceeding great reward" (Gen. 15:i).

And so Adam's sin turned out to his profit-to know God in grace as his portion. It is indeed the triumph of the Cross that could thus make God a portion and refuge for sinners.

Enoch and Noah walked with God. Blessed fellowship for those who no longer have a place in the world! In fact, one sees all the men of God of old stripped of everything that would hold their hearts to the scene where they belonged by nature, and tried in the fiery furnace, that they might be blessed in a new relation with God, and thus make Him alone their refuge. How often has God allowed the soul to be plunged into the darkest depths of despair, only to make His blessed face more than ever the light of our life! How often the heart is wrung in agony under the rod of loving discipline, only to make us realize what it is to have a Father's bosom to hide in! How often circumstances are allowed to arise that try the soul to the utmost, only to cast one wholly upon God. "But David encouraged himself in Jehovah his God."

David had lost everything, even the confidence of his men-all was swept away! But that was God's
opportunity. Even though previous failure is at the root of his present distress, he falls back where the heart should always be-upon the Lord his God, and is greatly blessed.

And so it is with God's beloved people now. They are in a time to try the faith to the utmost. The deplorable condition and fast-working departure and apostasy are enough to completely dishearten. The general weakness and the disaffection of those once counted faithful are enough to discourage. '' But David encouraged himself in the Lord his God." The natural man cannot endure being shut up to God alone, for he neither knows nor trusts in God. He needs other hopes. This is the only hope we have. But what a blessed remedy to all despondency to encourage ourselves in the Lord our God! It is the only true and lasting remedy. And we need it. F. H. J.

INTRODUCTION.

One of the shortest books of the minor prophets, the prophecy of Habakkuk contains important truth which no reverent student of the word of God can afford to overlook. Brief as it is, it is directly referred to, or quotations made from it, a number of times in the New Testament.

The great apostle to the Gentiles is particularly partial to it, finding in it the inspired authority for the fundamental doctrine of justification by faith, and the certainty of judgment to come upon all who reject the testimony of the Holy Ghost as to the Lord Jesus Christ. Compare Acts 13:40, 41 with Hab. 1:5, and Rom. 1:17; Gal. 3:11; Heb. 10:38 with Hab. 2:4. There is evidently, likewise, very close connection between Hab. 3:17, 18 and the 4th chap. of the epistle to the Philippians. As it is purposed looking carefully at these passages in the course of our study they can be passed over now.

Of Habakkuk personally very little is known. Like John the Immense, he is the "voice of One," himself hidden; though the exercises of his soul are vividly portrayed in his vigorous and soul-stirring prophetic poem. Jewish tradition asserts that he was of the tribe of Simeon, and he is commonly supposed to have been contemporary with Jeremiah, during the latter part of "the weeping prophet's" ministry. His book would seem to evidence this, as it was written in view of the Chaldean invasion. Of his birth or death we have no record. He is said to have remained in the land when the mass of the people were carried away by the triumphant armies of Nebuchadnezzar.

The form of the book is that of a dialogue, and the structure is exceedingly simple. Habakkuk, oppressed by a sense of the prevalence of iniquity, unburdens his heart to Jehovah, who in grace answers the cry of His servant. The true divisions are easily found. Chap. 1:1-4 gives the prophet's complaint. Vers. 5-11 are the Lord's answer. From ver. 12 to 17 we have Habakkuk's remonstrance. Ver. i of chap. 2 stands by itself. There is no immediate reply to the cry with which the previous chapter was concluded. In vers. 2 to 4 the Lord goes far beyond the prophet's thoughts and predicts the final bringing in of blessing through Messiah; meantime "the just shall live by his faith." The actual response to the remonstrance of chap. i is given in vers. 5 to 8. The balance of the chapter would seem to be prophetic ministry. Having been made to know the end of the Lord, His servant delivers His word to four classes who walk not in His ways. A woe is pronounced upon each of them:the covetous, vers. 9-11; the unrighteous, vers. 12-14; the intemperate and shameless, vers. 15-17; and the idolatrous, vers. 18-20. Chap. 3 concludes with the prayer of Habakkuk, and is one of the most precious and sublime portions of Old Testament Scripture.

While having its primary application to Israel and Babylon in the dark days following the cutting-off of Josiah, (the same period covered by the major portion of Jeremiah), this book contains solemn and important principles applicable to all the Lord's people and to all seasons. "Written for our learning," we may well ponder its searching chapters, listening, like the prophet himself, "to see what He will say unto us, and what we shall answer when we are reproved. "

That God should thus deign to meet the longing cry of His servant's heart is for our encouragement and cheer. He regardeth the cry of the humble, but "the proud He knoweth afar off." "The meek will He guide in judgment; the meek will He teach His way." Unquestionably, the paramount reason why we get, as a rule, so little out of God's word, is because of the appalling lack of self-judgment and brokenness before its Author, so prevalent on every hand. Pride, haughtiness, and self – sufficiency, resulting in headiness and wordy strife, abound on every hand, coupled with grave moral laxity and inability to try the things that differ. True-hearted subjection to God and His word is very little known or regarded.

In great measure it has been forgotten that there must be a right moral state to enter into the things of God, for "spiritual things are spiritually discerned." Consequently, carnal, self-complacent Christians, walking as men, are often found seeking to make up for lack of genuine Spirit-given ministry by receiving or listening to empty platitudes, or expressions, true and precious enough in themselves, learned by rote and given out in a mechanical parrot-like manner ; instead of waiting upon God until His voice is heard in the soul, exercising the conscience of speaker and hearer alike.

In a day like the present, when '' of the making of many books there is no end," it is very easy for any person of average intelligence to acquire a fair mental acquaintance with the truths of Scripture, and to pose, in the presence of less instructed, or unspiritual persons, as an oracle of divine wisdom, when in reality the holy eye of God sees nothing but vain conceit and self-sufficiency in it all.

Truth learned by others in deep exercise in the school of God is often retailed out to admiring crowds of worldly Christians and Christless professors, incapable of true, godly discernment, by men who themselves have known little or nothing of its power in their own souls, or of that subduedness before God consistent with the teachings they set forth.

Especially will this be found to be the case in regard to the teaching of Scripture as to the Church. How many to-day talk glibly of the one body and the unity of the Spirit, who do not appear to have a particle of real concern because of their practical denial of that truth by identification with unscriptural and sectarian systems, where the Head of the Church is practically disowned, and the Holy Spirit is refused His true place; while a human system of , clergy and laity take the place of the divine order laid down in the book of God.

Many doubtless know Jesus as Saviour and the Holy Ghost as the earnest of their inheritance, who have never learned to truly own Christ as the Church's one Head, and the Holy Spirit as the controlling power in the assembly. With large numbers this is unquestionably the result of ignorance, and the Great Shepherd of the sheep will take into account the lack of instruction and faulty teaching in that day of manifestation, now so near at hand, when "we must all appear before the judgment-seat of Christ." But, alas, by how many among us can this be pleaded ? Knowledge is even boasted of, when there is no corresponding concern as to the existing conditions in the house of God, and latitudinarianism and independency are the order of the day. It is godly exercise that is so sadly lacking, which accounts for the indifference to Christ and the truth everywhere evident.

In Habakkuk we see the very opposite of all this. . He is a man deeply exercised both as to the state of his people, yea, his own state, and the ways of God in government. Nor can he rest in quietness until he has the mind of the Lord as to it all. His book therefore is of special value in our degenerate and Laodicean times, characterized by what another has designate^ as "high truth and low walk."It strikingly portrays the workings of spiritual sensibilities and the Divine answer to the same, in a man of like .passions with ourselves, as each chapter will make manifest. H. A. I.

(To be continued, D. V.)

NOTES OF AN ADDRESS BY S. RIDOUT,

At the Labor-day Meeting, Washington, D. C., September 1, 1907.

Read first chapter of John's Gospel.

There are four verses here to which I wish to call your attention. First of all, we have the One who was in the beginning. He is called the Word; that is His name, what personally describes Him; for in Scripture the God-given name always describes the one who bears it. The word is the expression of the thought; so we read that our Lord Jesus was "the brightness of God's glory, and the express image of His substance." He is the expression of God because He is God, was God, and ever shall be God-the unchanging One. In that way, "the Word "is a very beautiful title. It tells that God was going to make Himself known to a universe, a creation which was to enjoy Him in praise and worship throughout eternity; and He makes Himself known by expressing what He is. God might, and He does, indeed, bless man. He has blessed man with all the mercies by which He surrounds him. He has blessed him in countless ways, and yet that blessing can never make Him-Himself-known. There needs be the expression of what He is. God is God, and He has created us for Himself, not for ourselves. But man listened to Satan's lie, and he turned from God. That lie was, '' Ye shall be as God, knowing good and evil." You know, the word is just the same as it is rendered all the way through those chapters of Genesis-Elohim. It is not "Ye shall be as gods" as though they were to be divine persons in addition to God, or in distinction from God; but ye shall be as God.* *Supreme and independent.* It is pride for any creature to seek to be anything apart from subjection to, and dependence upon, God. It brought Satan's fall and then man's.

We have our Lord Jesus Christ here, first of all, as the Creator, the Mighty God. If we rightly know Him, we must needs confess Him as God-nothing short of that. We have heard a good deal about the character of Jesus. It was a wondrous character, absolutely perfect in every way. We have heard of His example, of His teachings, and all that; but back of all is this great fundamental truth-"The Word was God; " so that the One who is the Saviour of sinners is the Almighty God. Blessed fact that is:it means that the Saviour brings back sinners to God, in order that God may be indeed the source of all blessing, the source of all joy, and finally be all in all.

The fifth verse says, "The light shineth in darkness; and the darkness comprehended it not." If the Son of God were merely a divine person, He could not be truly known. " The world by wisdom knew not God." Man may reason about God, as in Job; "Canst thou by searching find out God? Canst thou know the Almighty to perfection ?" It is impossible to know God by human reason. We see evidences of His wisdom in His works of creation, and of His power in all things consisting-being held together-by Him. But no one can truly know God in that way. He is not known, even by His goodness in His constant care over all His works. So we read, '' The light shineth in darkness; and the darkness comprehended it not." God was shining from the beginning, from the creation, and ever since; but it was in the darkness, and the darkness comprehended it not. Now, how is that darkness to be banished, and God to be known ? We have introduced here, it seems, almost with a jar, what appears to be another subject. We have been speaking of the Light that shines in the darkness, of His being the creator and upholder of all things; and here we have a man introduced. "There was a man sent from God, whose name was John." Now there is a connecting link. If God is to be known, if the everlasting Word is to be understood, if that voice of God is to be heard in the soul, there is one who has to come to bear witness to the Light.

I think we know what John stands for. Possibly every one here knows that John came with one message. " I am not the Christ," he testifies. That is what he was not; he was not that Light, but was sent to bear witness of that Light, that all men through him should believe. John was simply a voice:"I am the voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight." And what did he do to prepare the way of the Lord ? He preached repentance. It was his one message; and that is how God is to be known. That is how the word of God is to be heard-through repentance. And what is repentance ? It is such a sight of oneself in the light as makes a man know he is absolutely nothing but a lost sinner in the sight of a holy God. So John's message to all was "Repent." Those who claimed to have something of their own to present, he called a generation of vipers-the brood of the serpent. To the Pharisees and teachers who boasted in the law (which really condemned them when it was truly received), John's message was a leveling one. It was the great gospel message, "All have sinned, and come short of the glory of God." John's call to repentance would bring before the soul many a dark page of life's history which one might be glad to forget, if he only could have done so. But this was not all. It is not merely that the ax is laid to the fruit of the tree-that would be only the practical life; but it is at the root of the tree, and at the root of all the trees. Every tree-every man-was worthless, and fit only for the fire. That is John's message.

Now, the name John is a striking one-it means "Jehovah is gracious." It is a beautiful thing:John's name speaks of grace; his message, of sin. Does it not show God's goodness, in bringing home to our souls the message of our sin, that it is done in grace, not in wrath, not in judgment ? Satan would have men think that because sin is realized there is therefore no hope of salvation. He seeks the destruction of the soul, and so he says, "Well, what hope can there be for such a sinful creature as you ? What hope can there be for you, who have not one solitary patch of righteousness that you could present to God; not one spot of white upon that black Ethiopian skin ? " But it was not Satan who brought the message of John; and this was John's message. Satan brings the message that leads men to say, '' I thank Thee that I am not as other men, or even as this publican," etc. Or else, "I thank Thee that I have a good heart," and, as many say, '' Even if my outward life has not been altogether perfect, and even though it has some faults in it, it is better than that of many others." The message which John gives brings men to the place where they know that only mercy will do for them. "God be merciful to me the sinner," as though he were the only sinner. Not comparing himself with the Pharisee, nor with others whose prayers were outward, but thinking simply of himself in the presence of God, he says that what he needs is mercy. John is the bearer of God's grace, because he brings home to man the fact of his absolute sinfulness, nothingness, and helplessness. He manifests the condition of the natural man, the works, and the heart from which the works had sprung.

The object of John's message was to bring people into God's own presence. He says, " I am not." It was not what he was, but what he was not. He was nothing. One thing only he had-the message of God; the call to repentance, the acknowledgment of sin, and then the testimony connected with that, as we shall see a little later.

But now look at verse 14. Here is the blessed One to whom the man whose name means grace, points. How could he point to any other ? His message- the call to repentance-shuts up to Him every repentant soul. Only Jesus can avail for a repentant man. But I want to connect that now with the first verse- "the Word was God." There is the divine character, the divine glory of the Son of God. " The Word was made flesh." There is the great "mystery of godliness, God manifest in the flesh." We sometimes hear a good deal about holiness, perfect holiness, and expressions of that character. The verse that I have just partly quoted gives us the mystery of true holiness. " Great is the mystery of piety." How can people be holy ? How can a sinful man be a holy man ? It is a great mystery. Delve down into our hearts, and we only find still greater depths of blackness than we ever conceived of. Go down still deeper, and we find enmity, self-will, rebellion; there is nothing in the natural heart that has anything of piety or holiness about it.

But what is that mystery ? "God manifest in the flesh." It is the Son of God come into the world; and in His own blessed person He shows us what true piety, true holiness is. He is the Holy One, the sinless, the spotless One; and if you want to see holiness and perfection, you will see it in Christ alone. Holiness is wrought in us only as He is the One who fills our vision.

'' The Word was made flesh, and dwelt among us." How good that is! God, after our first parents had sinned, came down, and they heard Him walking in the garden in the cool of the day. He was not content that His poor creatures should have departed from Him; and so He comes down. In that very expression we have a foreshadowing of this-"the Word was made flesh." That Word is found, as He walked in the garden. It was God, and yet in such a way that He spoke to them ; He was seeking after sinful man, to bring him back to Himself; and you know how He did it. Just in the way we were looking at-bringing home to man his sin and guilt, then delivering him from it. First of all, "Where art thou ?" then, "What hast thou done?" Man is away from God now through sin; then he has disobeyed God and become guilty too.

Well, the Word was made flesh, and- came down; the eternal Son of God emptied Himself of that glory and majesty which He had with the Father before the world was. He did not lay aside, as people have suggested, His deity, or Godhead. God cannot cease to be God, and such teaching is blasphemous:but He laid aside His majesty. He became flesh. He became a man, while God as well, and so dwelt here. He came not merely in human form. It was not as though it were a divine spirit dwelling in a human body; not as though He were God and only partly man; but there was the human soul, the human sympathy, the human mind as well. It is an unutterable mystery, but a blessed truth, that the Word was made flesh. And so, when we think of the Lord Jesus when He dwelt here upon the earth, we are to think of the everlasting Word, the Creator. Never let us dishonor the Son of God by thinking of Him as anything short of Deity when He was here. There are blasphemous doctrines* which teach, for instance, that the Lord Jesus was a spirit, and a wonderful creature, at the beginning; and then, when He came down here, he became simply a man. *The " Millennial Dawn" doctrines.* That is a teaching that is current today; and it simply denies the deity of the Son of God. There is no Saviour at all in that teaching. The word of God is robbed of its meaning.

But now, here we have Him made flesh, a true man, and dwelling among us-how He dwelt here full of grace and truth. Full of grace in going out to poor, needy souls, ministering to their need. "God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them," ministering to need wherever He met it. A poor leper, banished from the presence of his neighbors,-a poor, helpless paralytic,-both healed with a word from the Lord; and so with everything down to the very death, from which He raised those who had already departed this life. There He was, full of grace, using His power. Then, He was full of truth as well. There was no compromise with sin.

And then you notice that striking parenthesis. It is as though the writer (who was a mere pen in the hand of the Holy Ghost) had his heart full (or filled) with divine life as he wrote of that wondrous Word, and so he puts in, "We beheld His glory, the glory as of the Only-begotten of the Father." There is the word of faith. It is not only that the Word became flesh and dwelt among us, but while He was here faith saw His glory; faith beheld Him as the Only begotten of the Father; and all that grace and truth, all that perfection of character, only manifested forth the glory, the effulgence of God's own character, which shone in the Lord Jesus Christ.

Now we go a step farther. We have seen Him as the divine Word, and we have seen alongside of that the necessity for a testimony as to what we are. There is God over all, blessed forever, and here am I, a poor, sinful, lost creature. The eternal God has become flesh, and dwelt among us here, and faith recognizes in Him the Only-begotten of the Father; but there is something else, and that is what we get from the lips of John. It shows us how perfectly his name illustrates his ministry. He had called the people to repentance:but they must not stop there. Repentance is not Christ. You are not to be occupied with how sorry you are for your sins, or how deep your feelings are, or things of that kind. So the next day John stood, and, pointing to Jesus, he cried, " Behold the Lamb of God, which taketh away the sin of the world! " It is not " a lamb," it is "the Lamb of God." Every word here is suggestive. You remember, when Abraham and Isaac went up the hill of Moriah to carry out that word of God to Abraham, that he was to offer his son:as he went up, Isaac said, "Here is the wood, and here is the fire, but where is the lamb for a burnt offering ?" And Abraham's reply was the reply of faith, " My son, God will provide Himself a lamb for a burnt-offering." Here we have the God-provided Lamb. It is the Lamb of God. Blessed it is that salvation is God's provision, not ours. Salvation is not God's call to us to come to Him to render something that we have not got, to render obedience, to render love. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and mind, and strength," is perfectly right and good; but God does not ask for that, or for anything else, from a heart that has got nothing but sin in it. God's remedy is His Lamb. It is provided by God. He knew our need, and He has provided for it according to His own knowledge.

Now the lamb, we know, has one unmistakable meaning from the beginning to the close of Scripture. I would not question that it does speak of the meekness, gentleness and submission of the Lord Jesus Christ. All of those characteristics were in Him. But there is one thing, which is even shown in heathen inscriptions-the lamb always speaks of sacrifice. It speaks of substitution, and of divine righteousness dealing with another, instead of dealing with the guilty one; it speaks of wrath poured out upon a substitute. All God's judgment, all those waves and billows of God's wrath poured out upon, not the guilty sinner who deserves it, but the sinless Substitute, the Lamb of God without blemish and without spot. No sin in Him, no sin upon Him, no sin connected with Him in any way whatever; save that in infinite grace He came into a world of sin in order that He might be made sin for us, in order that He might in His own body on the tree bear our sins.

He is the Lamb of God, and that is the message which the preacher of repentance has now to give. If my sin is brought home to me in all its heinous-ness, there is God's remedy, the remedy of the One who created me, the remedy of the One who has sent the Lamb of His own providing into the world to shed His precious blood for sinners. After receiving all the wrath and judgment of God, He said, " It is finished:and He bowed His head, and gave up the ghost." There is the Lamb of God, who taketh away the sin of the world, no matter how great the sin. There is the justification for preaching a worldwide salvation, a salvation to the very ends of the earth. "Look unto Me, and be ye saved, all the ends of the earth." If He speaks to the ends of the earth, then all who are between the Speaker and the ends are to hear it too, and so it is world-wide.

Now, then, we have the outcome of this; and that is the other thought that I was going to call your attention to as well. John points Him out the second time, a twofold witness. He did not grow weary of pointing to Christ. People might say, "Have you got anything else to preach to us about, or is there not something else you can tell us about save Christ and the Lamb of God-nothing but Christ all through your preaching ?" Nothing whatever; nothing but Christ, whether for sinner or saint! If it is not Christ, or something about the work of Christ, or the person of Christ, it is falsehood, and not truth at all. He is the theme of the written word of God, from Genesis to the close of the Bible. It is that which describes and brings Him before us; and further, there is no message for the sinner but that one-repent, believe the gospel; and no word for the saint but that which is connected with the Lord Jesus Christ.

John, then, repeats his message-"Behold the Lamb of God! " Two of his disciples are with him, and this lays hold of them. Blessed fact it is when the word of the preacher does not attract attention to himself, but draws attention to the Lamb of God to whom he points. John points Him out, and two of the disciples heard him, and they followed Jesus. That is a beautiful kind of ministry, a ministry that will lead people to follow Jesus, not that will draw disciples after us:as the apostle says, "We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." Then we see how the Lord Jesus recognizes those who follow Him. He asks them., "What seek ye ?" What did they want ? what were they looking for ? For something good in themselves ? Were they looking for some great remedy for the ills of mankind ? Ah, they had heard the testimony of John, and therefore their answer is, "Rabbi, where dwellest thou?" They wanted Him-Christ. John had pointed to Him, and they simply wanted to go where He dwelt, and look at the grace of the Lord Jesus Christ. "Come and see;" and so they go and abide with Him. How blessed and beautiful that He who is the almighty Word, the Creator of all things, should say to sinful me, "Come and see." Does not that illustrate those words of the Lord, "Him that cometh unto Me I will in no wise cast out," no matter how great his sin, no matter what he might be ? "Come, see," is the Lord's answer to the soul that inquires, to the soul that says, "Lord, I have nothing of my own to bring to Thee." It is the word for the saint as well as for the sinner. He is never to grow weary of finding out that Christ is as good as His word, that He is constantly giving grace upon grace. " Of His fulness have all we received."

Now, to go just one point further. The word of God is like the seed that germinates; it grows, it doubles. One of those who followed him was Andrew, Simon Peter's brother. He has come and seen for himself; and he first findeth his own brother Simon, and brings him to Jesus; and so the work goes on. One who has come to the Lord Jesus will be the messenger to carry that word to another, in order that he too may come and hear for himself. But it transforms character too. When Peter comes to the Lord, the Lord gives him a new name, one which speaks of steadfastness, stability. Strange name for Peter, possessed, as he was, of such an opposite disposition; yet the Lord gives it to him. His grace can produce stability out of an unstable man; and besides, the same grace had also made him a living stone in the house which the Lord is building.

So we have put before us in these verses a journey from the infinite Word, the eternal Word who was in the beginning with God, down to the Word made flesh; down to the message of God laid to the roots of the trees of all human righteousness, making man realize what he is; down deeper and deeper than man had ever reached, the Word comes. He is the Lamb of God; He goes down to the cross, and there, in the depth of the darkness, under the wrath and judgment of God, He dies for sinners, in order that He may open wide His arms, and welcome and save the soul that has heard that message, "Behold the Lamb of God, that taketh away the sin of the world." He says, " Come, see for yourselves;" and His people, taking up that cry, repeat it again and again:"Come and see."

And so the Word is not alone. The Lord Jesus is not alone. God, when He made man at the beginning, said it was not good for the man to be alone. And Adam, you know, was a figure of Him that was to come. Christ, in His death and resurrection, is the last Adam. And so-let us say it reverently- it was not good for God to be alone; and so the Word did not remain in all His solitary glory which He had with the Father before the world was. He became a man, became the Lamb of God, in order that He might draw weary and heavy laden, worthless, helpless sinners to Himself, and say to them, "Come and see;" and there is His message to every one who knows his sin. May the Lord draw our hearts, each one, to Himself.

I.

Set apart for Jesus!
Is not this enough,
Though this desert prospect
Open wild and rough ?
Set apart for His delight,
Chosen for His holy pleasure,
Sealed to be His special treasure:
Could we choose a nobler joy ?
And would we if we might ?

II.

Set apart to love Him,
And His love to know;
Not to waste affection
On a passing show.
Called to give Him life and heart,
Called to pour the hidden treasure,
That none other claims to measure,
Into His beloved hand!
Thrice-blessed " set apart."

Frances R. Havergal

The danger of success is very real in the case of fallen creatures, even though they be children of God, and devoted in their measure. The Lord's word to Baruch, " Seekest thou great things for thyself; seek them not," may well be pressed upon every one of our hearts. We cannot be trusted. It is humiliating, but it is true; and because true, it becomes intensely important that Christ and His glory be alone before our souls in any service done or attempted for God.

King Uzziah, as he is called in 2 Chronicles 26, or Azariah, as his name is given in 2 Kings 14:21 and 15:1-7, is a striking case in point. He began well but ended badly. Succeeding his father Amaziah, at the tender age of sixteen years, he from the beginning sought the Lord,'' and as long as he sought the Lord, God made him to prosper" (2 Chron. 26:5). But we learn that there was a man of God who had a commanding influence over him for good, namely, "Zechariah, who had understanding in the visions of God."We are told that in his days all went well with Uzziah. Evidently he was the kind of a man who needed a check and a helpful counselor, and he found both in Zechariah. The danger came when he had to be cast, as people say, upon his own resources ; though no child of God should ever be cast on aught but the power of God.

For a time all went well with Uzziah. He went out to war and was everywhere a victor. Through his prowess Judah assumed something of her Davidic and Solomonic glory. He built towers in the desert for defense, thus enlarging his borders; and digged many wells for refreshment and blessing. In the gentle art of husbandry he was likewise active; a man who delighted to till the ground and cause it to bring forth what would be for cheer and nourishment. His was not the field of the slothful, bringing forth thorns and briers, but the tillage of the diligent receiving blessing from God.

For how many years he went on in this godly, orderly manner we know not; but in verse 15 we find a sudden break in the happy record:"He was marvelously helped till he was strong." While he was little in his own eyes God could trust him with success; but when he was strong he forgot, in some sense, that the victories were not of his own prowess and that he had nothing that he had not received. '' When he was strong his heart was lifted up to his destruction:for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense" (ver. 16.)

Azariah the priest sought in vain to show him his error. He would not be humbled or hindered. God had declared that none but an anointed priest should approach to offer incense. Uzziah was king but not priest; therefore to persist in going in was rebellion against the Lord. Faithfully, Azariah warned and entreated, rebuking him too in Jehovah's name. But all was in vain. Puffed up with pride, he would not be persuaded; so he angrily caught up a censer and proceeded to carry out his intention.

Then God intervened. As the king in his haughty self-will pressed forward to mingle with the priestly company the leprosy rose up in his forehead! He was smitten of the Lord, as Miriam and Gehazi had been before him. It was hardly necessary now for the priest to "thrust him out; " for "himself hasted also to go out," realizing in that awful moment whose hand it was that was laid upon him.

The law as to leprosy in Lev. 13 distinguishes between leprosy of the body and leprosy of the head. Both speak of sin:the former in its grossness as the lusts of the flesh; the latter in its more subtle, though less obnoxious form in the eyes of man, but even more hateful to God-the lusts of the mind. This was Uzziah's case. His mind was exalted through prosperity. Therefore he was smitten in the head.

To the day of his death he dwelt apart from the congregation of the Lord; cut off from Jehovah's house. He remained to the end a sad testimony to the fact that God is not mocked. He will be sanctified in them that come nigh Him.

It was in the year of his death-still under the governmental hand of God-that Isaiah saw the Lord as related in Isa. 6:1:How different the attitude of the two men. The one, a prophet, taking the leper's place, covering his mouth and crying, "Unclean! " The other, taking the place of a holy priest, rushing unadvisedly into the presence of God and made a leper thereby! He was buried in the field of the tombs, but not, I judge, in the tombs of the kings themselves, "for they said, he is a leper" (ver. 23).

His early life of dependence on God, his terrible failure, his judgment and his death may all alike speak loudly to our souls. Oh, for grace to imitate his virtues, and avoid his error, that thus we may be kept in the hand of our God for blessing, and not have to fall under his government because of pride and disobedience. H. A. I.

QUES. 8.-" For be only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God." Explain this passage, especially the words underlined. What good thing was in this child, he being an infant? (1 Kings 14 :13.)

ANS. Your difficulty lies in thinking the child was an infant. A child yet young may, and often does, develop ways which please God. The "young man" in the Gospels had such ways ; and because of them the Lord "loved him." There are no ways, however lovely and good, by which we may merit a place in heaven. It is only those who are linked with Christ by faith that get that place. But God still loves everything in man which He had ordained for him as an earthly being, and those who walk in those ways certainly enjoy earth more than those who violate them. The awful mistake of man lies in thinking that the doing of those good things entitles him to a reward in the life to come. Their reward is here, during this short life. Christ is the door to heaven, and the only righteousness which entitles a man to be there.

QUES. 9.-In 1 Kings 11 we read the end of Solomon's life; how he had fallen into idolatry, transgressed the laws of God, and how, in his passing away, he "slept with his fathers." This expression "slept with his fathers" is often used in the O. T. What does it mean ?

ANS.-We do not believe it defines anything as to their state after death, but simply this, that he has passed out from among the living and is now among his ancestors who had passed away before him.

QUES. 10.–We learn in Scripture of the downfall and very evil ways of Solomon, but nowhere, that I know of, of his repentance, as in the case of his father David. Could it be said of him that he was a child of God, as it can be said of David ? And if so, why is there nothing said of his repentance, as in the case of David ?

ANS.-That Solomon was truly a child of God cannot, we believe, be doubted from 2 Peter 1:21. He is one of those "holy men of God" through whom God has given us His Word; also, from 2 Sam. 7 :14, 15, which declares plainly God's principle of action toward those who are born of Him-not toward others :He chastens those who are His children in this life, but never imputes iniquity to them for the life to come (Psa. 32:2; Heb. 12:5-8 ; 1 Cor. 3 :15 ; 5 :3-5; and much more). Notice in 2 Sam. 7 :15, quoted above, how Saul is contrasted with Solomon. Saul is rejected, Solomon is not, but is to be chastened.

That there is no special statement made of his repentance may be intended to heighten the grace of God, and call attention to it, though his "Song of Songs," which is believed to be his last writing, would show such a restoration of soul as never occurs apart from repentance.

MY DEAR BROTHER:-I know it is asserted by some, and pretty strongly too, that the Lord Jesus, at His death, entered the unseen world and liberated the Old Testament saints, who were supposed to be the captives, and who had been imprisoned there till then, and thus He led captive "a multitude of captives " (Eph, 4).This and other strange ideas are held about this passage of Scripture, but I consider them all to be mistaken. If Old Testament saints are in view at all, they must have been in that blissful part of the unseen world described as " Abraham's bosom " (Luke 16). Where, then, did the Lord take these captives to ? for certainly they have not got resurrection bodies yet. What, then, did they get that they had not before ?Or, where could they have been before, and why captives ? And if captives to death, that could only be as to their bodies; and are they not still that till the first resurrection ? Indeed, the idea is simply absurd on the face of it, and bristles with insurmountable difficulties.

To me the passage simply means that " captivity " is death. Death held men in captivity; and when the blessed Lord died, and rose from the dead, He took captivity captive; He conquered death; and death is now His captive. He has "the keys of death and hades" (Rev. i). " Through death He has annulled him that had the power of death, and delivered them who through fear of death were all their lifetime subject to bondage " (Heb. 2). Ver. 9 of that chapter (Eph. 4) says, " He descended first into the lower parts of the earth," 1:e., He went down into death, and annulled death, so that even Christians can say, " Death is ours." Death is Christ's captive, and has no power. So that when He comes to claim His own, death will not be able to keep the bodies of His saints-"the dead in Christ shall rise first" (i Thess. 4).

I know we are referred to the marginal reading in our Bibles, which gives " a multitude of captives." But the New Translation does not give it so; and the manifest teaching of the passage, too, is against it. I think it is a blessed thought that the Lord has taken death captive and robbed it of its power, and given gifts to men, so as to minister to the needs of His own, and thus secure the perfecting of the saints, the work of the ministry, the edifying of His body," till we reach the end of the journey; and then, when He comes for His own, death is already conquered and captive, and must remain silent while He takes the bodies of His saints out from among the dead. It is not taking captives captive, but captivity captive. Yours affectionately in Christ. W. Easton

We believe that the word of God is the only, and sufficient, means of bringing exercise and blessing to the souls of men. We realize, also, that the Holy Ghost is sovereign as to when and how the power of God's word lays hold of the conscience:whether through the preacher's earnest appeal, the reading of the word of God, or what brings the truth of the Word to the conscience, or even through the stumbling word of a simple soul.

While this is true, it is evidently the Spirit's mind that Christians should strive to present Christ in such a manner that conviction will be produced. '' They so spake that a great multitude . . . believed" (Acts 14:1). Let us, then, consider a few matters relating to the presentation of the gospel, or of other truths of Scripture.

POWER

Power is seldom coupled with elaborateness, or intricacy. The simplest truth relating to salvation, eternal security, God's love, or His judgment, when keenly realized, will stir the soul to its depths. It is not necessary to have a new theme, or unusual manner of presentation ; if the speaker is sufficiently in God's presence to feel the tremendous issues of eternity, his message will be in fervent language, and the word will be with power.

SIMPLICITY.

Few minds can absorb many thoughts Simplicity, on one presentation; hence multiplicity of references is confusing. It is a mistake to quote every passage of Scripture that comes to the speaker's mind as bearing on the subject in hand:one scripture, plainly applying, forced home upon the conscience, is often enough; and seldom should the rule of complete witness (two or three) be exceeded.

DELIBERATION.

A certain length of time is required Deliberation, for the mind to fully grasp an idea. For this reason a thought should be expressed in several different ways, while not merely repeating..In writing, however, where reflection is invited, one clear statement will suffice.

Abstract truth should have illustrations, to bring it in a vivid and practical way before the mind. Parables and illustrations are windows to let in light on the mental picture. When preaching from Scripture types or parables, however, no further illustrations need be used, because type and antitype are already before the mind, and their comparisons may confuse more than clarify.

EMOTION AND LANGUAGE.

It has been truly said that the hearers will never be moved more deeply than the preacher. It does not follow, however, that they will be moved as much, unless his words sufficiently express what is passing through his own mind. Emotion on the part of the preacher is an evidence of reality, and tears are no shame; but the voice and language expressing the thoughts must be maintained in order to intelligently affect the minds of the listeners. Fruitful emotion is produced, not by the sight of emotion in others, but by the action of truth in the soul. No amount of preaching will bring blessing.

ARROWS.

No amount of preaching will bring blessing unless there is definite aim and purpose to the message. One arrow of truth driven home by the Spirit of God has more power than showers of snowballs. Let every stage of the address have an arrow for the heart of the hearer and speaker. It may be hidden for a while in the quiver, until the favorable moment, but then let it be aimed true, shot strong, and may God speed its errand. A. S. L.

Told by the Rev. Webb People, at a Conference.

When quite a young man, I was once in York Minster. I remember how, after wandering up and down the nave, marveling at the extent of that noble building, I at length sat down on one of the window seats; and after a time said aloud, ' This is indeed a wonderful building.'As I thus exclaimed, I was answered by an old man, whom I had not perceived, but who was sitting on the same stone.

"'Yes, it is indeed a wonderful building, sir.' (He thought that I had addressed my remark to him, as he told me later on.) " He was very old, very poorly clad, and very pale and feeble in appearance; so much so that, though I was not then wont to acts of charity, I feared the old man was starving, and under that impression, I took one shilling and sixpence from my pocket and put it into the old man's hand. My surprise was great when he quickly rose from his seat, and looking around while tears rolled down his face, he exclaimed, ' There is nobody near, sir, to make you ashamed; you will not refuse an old man's blessing, will you? Ah! you little knew what you were doing when you gave me that money, how you were saving an old man's life.' Then he stretched out his hands, as if to cover me with his love, and poured forth such a prayer of blessing on my behalf, as I had never heard before, and as I have never heard since. His language was wonderful, both for the knowledge of God which it expressed, and for the beauty of the wishes which he put forth on my account.

"When he had finished, I asked him to explain to me how I could be said to have saved his life. He then' told me as follows:'I live many miles from York, and had been summoned to a daughter, who is dying, at a village about ten miles on the other side of York. I arrived in the city with only four-pence in my pocket, and was offered a clean bed for fourpence, and a dirty one for twopence; I chose the clean one, and went to bed supperless, for I have not been accustomed to that which is dirty, and I thought my Father would be sure to take care of me. I came this morning as soon as the Minster was open and sat down here, for I felt sure God would send someone to look after me, and I have been waiting here all day, till He was pleased to send me what I needed. Yes, sir, I have been very hungry, but I was quite sure that my Father would send someone to help me when He thought right, and now you see, sir, His time has come, and He has sent you.'

" It was then seven o'clock in the evening, the Minster was just about to be closed, and that old man had been there from early morning without food since the day before. Was not this to ' let patience have her perfect work?'

" I then said, ' Do you mean to say that you have had nothing since yesterday?'

" 'No,' he replied, 'nothing.'

" ' Why did you not ask some of those who came to the services, or some of the visitors, to help you?'

" ' Because God, I knew, would send me help when He thought right, sir! and I have always thought it was my place to ask Him rather than man.'
" After a little more conversation, I was so astonished and so much overcome by this old man's simple faith, that I took out all the money I had, and showing it to him, I asked him to take as much as he wished or wanted. , But he looked at me almost reproachfully, and said, 'No, sir, God told you just how much you ought to give me, and I would not dishonor my Father by taking more than He sent me, for when I want it He can always find more.'

"After a few more words we parted, and I saw the old man go forth on his journey, with what he considered his ample provision, because God had sent him for that day his 'daily bread..'

"A few minutes after I met him again, as I was walking round the eastern end of the Minster, and once more he paused, and as I said ' Goodbye, old friend,' he repeated his former expression of humility, ' There is no one here, sir, to make you ashamed, let me offer up one more prayer for you, and again he poured forth a few words of blessing and entreaty for me, after which we parted to meet no more on earth. But that old man's blessing has, I believe, followed me from then all the days of my life, and I can never thank God sufficiently for the lesson on trusting Him wholly, which the incident of that day then brought home to my soul, and ever since I learned to look to Him as my Father in Jesus Christ."

"Trust in the Lord with all thy heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths" (Prov. 3:5, 6.).

"The trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ:Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory" (i Peter 1:7, 8.). W. P.

"Until seventy times seven."- Matt. 18 :22.

I wish we could have a simple paper, in tract or booklet form, on forgiveness which should be exercised among the Lord's people-the spirit of forgiveness:"If ye, from your hearts, forgive not," etc. How much of this unforgiving spirit there is among saints, and how long it smolders at times ! I am increasingly convinced that " go and tell him his fault" of ver. 15 cannot be merely personal, but that the personal attitude follows on in the chapter, forgiving, and forgiving, and forgiving-the heart full of it. Then, it would not do to parade this spirit. This would show it was not real, but only superficial. To go to the person and say, " I forgive you," again and again, would injure and make angry, probably. But the heart can cherish it, and judge itself, and wait, and God will bless.

" Be ye angry, and sin not. Let not the sun go down upon your wrath." Anger carried overnight-righteous anger even-may turn to bitterness-will, if cherished. But our attitude in personal matters must be one of forgiveness-for our own sake, the sake of the Lord's people, and, above all, for Christ's sake, whose we are, and whom we serve. W. B.

FRAGMENT

By P. J. L.

II.

We devoted our first address last Lord's day, dear friends, chiefly to the fact itself that our Lord-the same blessed Man who visited our earth nearly two thousand years ago-is to come again. We saw that His return is indeed the Hope which God, in His Word, has set before us to cheer our hearts and keep us pilgrims and strangers here- to separate us from the world and link our daily life with the home above. Indeed, the return of our Lord is the universal hope according to the teaching of the word of God. It is, first of all, the hope of the Church, that is, our own hope. Then it is the hope of Israel,-the Jewish nation,-which is yet to rise, and, under the reign of Christ, occupy a high and blessed place on the earth. After that, it is the hope of the Gentile nations, which are to be blessed also under his universal reign. Then it is the hope of creation, "for we know that the whole creation groaneth and travaileth in pain together until now," and the promise is that it "shall be delivered from the bondage of corruption into the glorious liberty of the children of God."

All this is to be accomplished by our Lord Jesus Christ at His return. You can therefore see, dear friends, how that, ignorantly or intelligently, every one and everything that sighs and cries for good is sighing and crying for the return of our Lord; for do what they may, the good they sigh for cannot come till the Lord comes.

Our subject to-day will be the hope of the Church, for the fulfilment of her hope is the preliminary to all the rest. Do you know what the Church is, beloved friends? Rest assured it is not Rome, though she may assume that lovely name. Nor is it the Church of England, nor the Greek Church, nor any of the many denominations which go by this name or that; nor all of them put together, are they the Church. We have a divine definition of it in the closing verses of the first chapter of Ephesians. There, our Lord Jesus Christ, exalted to the highest glory by the hand of His Father, is said to be " head over all to the Church, which is His Body, the fulness of Him that filleth all in all."Mark well, she is His Body- His fulness, or complement. As Eve was the ful-ness, or complement, of Adam, so the Church is the complement of Christ. Adam said of Eve, "This is now bone of my bones, and flesh of my flesh:she shall be called Woman, because she was taken out of man" (Gen. 2:23).Correspondingly, of the Church it is said, "For no man ever hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church:for we are members of His body, of His flesh, and of His bones" (Eph. 5:29, 30).

This is what the Church is, beloved friends. Let me ask each one of you, Are you a member of that Church ? It requires nothing less than to be born of God, washed from our sins by the blood of Christ, and indwelt by the Holy Spirit, to belong to that Church. You cannot "join" it. It is an act of God that makes you a member of it. Many confound it with the family of God. They see no difference between being a child of God and a member of the Body of Christ, and thus they lose one-half of the gospel and the blessings attached to it. Let me make it plain:There is my daughter. She is my child. She belongs to my family. But a man has won her heart and made her his wife. She is my child still, of course. She belongs to my family still. But she is more than that now. She is a man's wife, one flesh with him-a relationship far different from that of father and child. New affections are developed by it, new relations, a new path, and new responsibilities as well. They who miss this in their souls miss one-half of the gospel of God's grace; they miss the very heart and core of the present dispensation, and therefore of the present activities of the Holy Spirit; their thoughts are not in communion with the thoughts of God, and their spiritual growth is accordingly dwarfed. It is an immense loss.

But Satan works hardest where the Spirit of God is most active. Let the evangelist proclaim salvation by the blood of Jesus-God's only way of salvation-and he will have all the "Higher Critics," and Evolutionists, and Unitarians, and every other tribe of the "Scribes and Pharisees," and "Sadducees," howling at his heels.

Let him keep on and proclaim that those who are now washed from their sins are "by one Spirit all baptized into one body" (i Cor. 12:13); that they have nothing to "join," since they are already joined to Christ Himself (i Cor. 6:17), and to every member of His Body (Rom. 12:5); that they have only to confess the truth and meet together as members of His Body, and obey Him henceforth in all He has to say to them as Lord over His own house. I say, let him proclaim this second part of the gospel and he will at once have all the sectarians against him and fleeing from him. The devil hates to see Christ exalted, and occupying His rightful place.

That blessed Church of which Scripture speaks began at Pentecost, when the Holy Spirit came down from heaven to dwell in the children of God. Before that, He had wrought in, and upon, and by the children of God, to give them divine life, to arouse their faith, and to use them for God's purposes; but now that Christ had come and cleared away the whole question of sin and gone back to His glory, He had come to dwell in them, and thus "gather together in one the children of God that were scattered abroad " (John 11 :52). When that Church is completed, something wonderful will happen, i Thess. 4:14-17 tells us what it is. "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."

These are plain words, are they not, dear friends ? Could language be plainer or simpler ? It is so simple that it needs no explanation, no interpretation whatever. It is like the language at the beginning of Genesis-"God created." There it is for faith to receive it and get the blessing of it, or for unbelief to refuse it and grope about in darkness.

But when is this to take place ?:and are there not great signs to be fulfilled before it comes to pass? First, no one knows when this is to take place. There is absolutely no revelation as to the time; and so imminent is it, indeed, that it may take place before this meeting breaks up. But, says one, look at the signs to be fulfilled in Matt. 24. Some of them yet remain to be fulfilled, do they not ? Yes, indeed, they do; but that chapter refers to the appearing of the Lord on the clouds of heaven to bring about the hope of Israel on the earth-not to His descent from heaven part way, and our disappearing from the earth to meet Him above. We are caught up to meet Him midway between heaven and earth, to be taken by Him into His Father's house, as He promised in John 14:1-3. In Matt. 24 He comes to the earth to deal with it as in the days of Noah, and establish Israel in their promised land, us He has before established us in our own inheritance, "reserved in heaven " for us.

Beloved friends, are you each one looking thus for the Lord to come at any time to remove you from earth to heaven ? Is it the hope of your heart ? Is it what comforts you in the trials and sorrows of the way ? For there are trials and sorrows in the wilderness journey with God, which are the portion of all who are going on with Him; and this blessed hope is God's way of comforting and encouraging them. If it burns brightly in your soul, it will break the power of the world in it. It will separate you from the world. The realities there will make all the world hollow to you. It will break up the love of money, and make us lay up treasures in heaven, rather than upon earth. It will make us faithful, for we will have no time to spend on vanity. It will make us obedient to His Word, for we are so soon to be manifested before His judgment-seat. As the first coming of Christ delivers us from all fear of wrath and the terrors of the great white throne, so His second coming takes our heart clean out of the world, and makes us strangers in it. Its "society," its pleasures, its aims and purposes, are left behind forever. We may sing henceforth in sincerity and truth,

"We are but strangers here,
Heaven is our home !
Earth is a desert drear,
Heaven is our home !"

May this be the honest language of every child of God in this audience. And if some be not yet children of God, may they, while yet the Lord has tarried, seize their opportunity; for Scripture testifies that when the Lord has taken the Church away there is no further hope for those who, having known the truth, have not received the love of it, that they might be saved (2 Thess. 2 :8-12). Hasten, then, all ye who are yet unsaved, lest the Lord come and you be found in your sins.

The teaching of God's Book is very simple. Deep speculation, and much intellect, do us but little good. Even the Bible may be much read, and but little gained from it.

One verse that makes God present, and His love in Christ real to our hearts, is worth chapters without that.

"This is Life Eternal," not to know the Bible, but "to know thee, the only true God, and Jesus Christ whom Thou hast sent."

France has thrown off the yoke of the church of Rome. How intensely interesting and solemn this is to all whose hearts are centered upon Him who is the Man of God's delight, and who is so soon to appear in glory and triumph in this scene of His past abasement and sufferings !

All who are acquainted with and believe the word of God know that great events cluster around the return of our Lord-events which, while they come to their crises only at that time, have signs of preparation beforehand. The Church, which is His body (Eph. i:22, 23), which the Holy Spirit is now forming through the preaching of the gospel, must first of all be carried up to heaven (i Thess. 4:14-17). None of the events we speak of can come to a crisis till that is done. She belongs to heaven, not to earth. She has no connection, therefore, with earthly events, and the Lord has promised to take her out of earthly scenes before those events break out. in all their violence (Rev. 3 :10). The true battlefield of the Church of God through all her earthly journey is described in Eph. 6 :10-20. All battling for earthly things, earthly place and glory and power, has been carried on by the counterfeit church-" the synagogue of Satan, which say they are Jews and are not, but do lie."

We have already noticed, in one of our former issues, the freedom given to the Jews lately to return to their land, and the way they are flocking into it since. As their national restoration takes place near the return of our Lord (Ezek. 37), the signs of this are before all our eyes. The event cannot be far away.

So with the present action of France. The event of which it is a sign is plainly told in Rev. 17 and 18. When the Roman emperor Constantine professed Christianity, he elevated (as men say) the Church to a place of earthly honor and power. He placed her thus, as Rev. 2 :13 calls it, "where Satan's seat is." She was allured from her heavenly calling and character, and from the path of her Saviour's reproach and suffering. She fell. The Roman empire, called " the beast that was, and is not, and shall yet be," was soon after broken up. But the Church, with sufficient power now to attract the ambitious and covetous men of the world, assumed rule over the nations which composed the Roman empire. Instead of the heavenly witness, she became the earthly tyrant. She sat on the throne of " the beast," and assumed empire. By flattering and gratifying the passions of kings under her rule, she used them as tools to her own ends, shrinking from nothing, however cruel, abominable, and Satanic.

John, in prophetic vision, thus speaks of her:" Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters; with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness:and I saw a woman sit upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication :and upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus:and when I saw her, I wondered with great admiration. And the angel said unto me, Wherefore didst thou marvel ? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns."
At the return of the Lord, the Roman empire will be restored under some mighty man for its head-its seventh head. It will be composed of ten kingdoms, easily discernible now in the territory covering what was once that Roman empire. These ten kingdoms are called the ten horns of the beast.

Now see what these kings do when the time has come :" And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire" (ver. 16).

What Italy did some years ago, what France has just done, what Spain is laboring now to do, these are the signs of the event just quoted above.

But is it faithfulness to God, is it allegiance to Christ whose holy name has been so dragged in filth by this brazen-faced prostitute, that moves this "beast" with its "ten horns" to make such avenge upon her? Alas, no; those who truly love that dear Name would still rather let her shed their blood as of old than lay their hands upon her. They can look forward to that scene when all the powers of evil will crawl and cringe under the gaze of Him whose inoffensive sheep they have bruised and crushed. They pity them rather, for they know what terror will then possess them, when they hear the awful sentence, " Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels."

The mind which animates the enemies of this "Mystery, Babylon the Great," is seen in ver. 14:"These shall make war with the Lamb, and the Lamb shall overcome them :for He is Lord of lords, and King of kings."

They are haters of God and of Christ. They cannot bear the claims of One who has power over man, and demands submission from man. They are described in Psa. 2 :2, 3 :"The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us." So they set themselves to destroying the very name and thought of God and of Christ from the face of the earth. To them man is God, and they want no other. When they have stamped out of their midst the name of the God of heaven, then they will be ready for "the man of sin, . . . who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he, as God, sitteth in the temple of God, showing himself that he is God" (2 Thess. 2 :3, 4).

Brethren, is it hard to read the present signs of the nearing destruction of the false church? Is it hard to see the rapid rise of the mind which destroys her? And if her destruction is near, our translation is nearer. One thing is to be laid to heart:she is not only called " the great whore," but also "the mother of harlots." Not all that has come out of Rome has walked apart from the world. All state churches have in part followed in her ways. Others, which are not linked with the state, have also put their hand into that of the world, and said to it, We will walk with you, adopt your principles, enjoy your pleasures, and accept your patronage.

Concerning all this unholy mixture, the voice of Him who " loved the Church, and gave Himself for it," is, " Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be for a Father unto you, and ye shall be to Me for sons and for daughters, saith the Lord Almighty" (2 Cor. 6 :17, 18).

The Lord grant us to keep ourselves free from everything which His presence will condemn.

When the Sadducees, who denied the resurrection, came to Jesus with their quibbling question concerning the future life (Matt. 22:23-32), the Lord Jesus answered," But as touching the resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob ? God is not the God of the dead but of the living."

As we read of Abraham's life recorded in the Scriptures, we see one thing standing out which is characteristic of him-his faith. It is true he failed, for the Lord Jesus is the only perfect Man that has ever lived. Yet in spite of failure, there stands out pre-eminently in his history, wonderful faith in God. "Abraham believed God, and it was imputed unto him for righteousness; and he was called the friend of God " (Jas. 2:23). "Even as Abraham believed God " (Gal. 3:6). " For what saith the Scriptures ? Abraham believed God" (Rom. 4:3). "And he believed in the Lord, and He counted it to him for righteousness " (Gen. 15:6).

When we study the history of Isaac, the theme principally before us is sonship. " Sarah shall have a son" (Gen. 18-10). "Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac" (Gen. 21 :3) It is true Abraham had other children, but in Gen. 22 we find God saying to Abraham, "Take now thy son, thine only Isaac." When the servant goes to Mesopotamia in obedience to his master's command, he says (Gen. 24:36), "Sarah my master's wife bare a son to my master when she was old; and unto him hath he given all that he hath."

As we study the lives of Abraham and Isaac we see much in them which God could commend, and so do not wonder that when He appeared to Moses at the burning bush (Exod. 3:6 ) He revealed Himself as "the God of Abraham, the God of Isaac," but what wondrous grace! He is also "the God of Jacob." Jacob the supplanter, the deceiver, who lied, who cheated ! Jacob who could not trust God, but must try to possess the blessing promised him by God in a way of his own devising. Later in his life when he had learned through many sad lessons his own weakness and failure and shame, God changed his name from "the supplanter," to Israel, "a prince of God." Why did not God say, " I am the God of Abraham, and of Isaac, and of Israel ?" would it not have been a more worthy name to bring before us ? That would be man's way alway; to hide the failure and shame, and to remember only that which is honorable and glorious.

But not so our God; He is the God of all grace! And, praise His name! He identifies Himself with His poor faltering, failing saints, even in their unbroken condition with the consequent weakness and failure. Not that He will go on with one who persists in evil, wicked ways. Our God is a holy God and cannot look on sin with any degree of allowance. If a child of God sins, the Father brings upon him the chastening which is for our profit, and shows that we are truly His children, and are not to be judged with the world.

Let no Christian think for an instant that he can go on in unjudged sin, just because God is full of love, and grace, and mercy. "Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth " ; and if we sin we must come to God with confession on our lips and repentance in our hearts before our communion can be re-established, and enjoyment and peace fill our heart. Fellow-Christian, let us search our hearts and see that no unjudged sin is allowed there, that shall interrupt our happy fellowship with the Father and the Son.

But even with our best efforts we must confess to our shame that failure is written very largely on our lives; that the world still claims a large share in our doings; that sins are continually cropping out of that old nature which we ought to keep under our feet.

What shall we do when these things come? Sink down in despair ? No indeed ! God is not only the God of Abraham, the man of faith; not only the God of Isaac, the dutiful, obedient son; but He is also the God of Jacob, the man who for twenty and more years was in a wrong state, until He met God face to face. From Abraham's life we learn the great lesson of faith; through Isaac we see our position as sons of God, and not servants. What shall we learn from Jacob? Just this:when we seek to serve God in fleshly ways and according to worldly wisdom, there will be little beside failure and shame; when we meet God face to face and find out our own weakness, then and then only can we become "a prince with God"; "have power with God and men, and prevail" (Gen. 32:28). Have we been broken in the presence of God ? Have we learned our own weakness ? Have we learned our own helplessness to bring forth fruit of ourselves to the honor and praise of God ? Then, and only then, can we learn that He is "the God of Jacob"; and, trusting ourselves entirely to His love and grace, receive the blessing. It is when we are weak that we are strong; and God's word to us is, "My strength is made perfect in weakness." Let us then confess our weakness and look to the Lord Jesus Christ for grace to help in time of need. Praise God that He reveals Himself to us as "the God of Jacob "! F.

The old man was a Christian no doubt, but he had, some years before, imbibed the destructive doctrine of soul-sleeping and annihilation of the wicked.

He was now lying on his death-bed, and for some days had ceased to have any communication with those around him. He seemed past the power for this. Yet a longing desire burned in my soul for him. Sitting at his bedside and opening my Bible at 2 Cor. 5 :8, I addressed him thus:

"You have accepted a doctrine which makes everything dark in front of you. Now, that you are facing death, I want to read to you a passage of the word of God, which takes all darkness out of death. So I read slowly and distinctly, ' We are confident, and willing rather to be absent from the body, and to be present with the Lord.' "

In an instant, the old man who had been apparently unconscious for some days, roused up, and with a clear strong voice, which frightened all in the room, he exclaimed, "Thank God, I see it all now, and the darkness is gone." Soon after, in the enjoyment of his blessed inheritance in Christ, he passed away to the presence of his Lord to prove the reality of every word which has proceeded from the mouth of God. H.

Mankind had long been divided into two classes:those who called upon the name of the Lord, and those who lived after the flesh. But now the broad dividing line had thinned away. "The sons of God" became ashamed of their separatist traditions. They saw less evil and more attractiveness in the men that knew not God than their fathers had seen. They not only intermarried with those that were without, but they also revealed how far the leaven of the world had already changed them by adopting the practice of polygamy. This corruption of the world's best was to be frequently repeated in the history of Israel, and in that also of the Christian Church. And here, in the beginning, it bore the fruit which the Church's conformity to the world has always yielded. Urquhart.

The Lord is risen,
The stone is rolled away,
But not by human hands.
The morning breaks,
Night's shadows flee away,
And broken are death's bands.

The Lord is risen;
And buried in His tomb
The weight of sin He bore
Upon the cross
For me. The fear, the gloom
Of death haunt me no more.

The Lord is risen;
Blest proof that God in heaven
Accepts the sacrifice.
The work is done,
My sins are all forgiven,
My Saviour paid the price.

The Lord is risen;
His pierced hands and side
Now plead for me above.
The Lord is risen;
He lives for me, who died
To save and win my love.

The Lord is risen,
And waits for me up there
In that bright home above,
Where He has gone
His mansions to prepare
For those who know His love.

Yea, He is risen,
My representative,
And pledge that He, in grace,
My debt hath paid.
Because He lives, I live,
And shall behold His face.

Yea, He is risen.
Within the veil I've cast
My anchor, and ere long
I shall be home
With His redeemed, at last,
To sing th' eternal song.

Since He is risen,
Faith cannot but avail;
And so I trust His word:
I know 'tis true.
Thy promise could not fail,
My risen, living Lord.

H. McD.

March 24th, 1907

Service is a deeper thing than subjection, and implies, in addition, the ability and willingness to serve. A tiger is strong and may be brought into a measure of subjection, but it could never serve man; while a weak sheep is of the greatest service.

Very suitably, then, the label of service-the deeper thing is put not upon the outward form but upon the inward character. All the animals recognized as domestic are docile and easily tamed; all are physically and mentally fitted to serve man.

In Psa. 8, six classes are specified as being put in subjection under man; and six is the number of mastery. The sheep is mentioned first, the number of uniqueness, while the ox is second.

In subjection, the sheep is the most remarkable in all nature. They do not resist when slaughtered. Every animal will seek to escape, cry out, or make the greatest show of resistance, except the sheep. Even a worm will writhe; but a sheep will suffer in silence. Wolves and coyotes have learned this, and endeavor to chase a stray sheep out of sight of the shepherd and dogs before attacking, when the sheep lays its head along the ground and allows the wolves to tear it to pieces without a struggle or a sound. This test in the presence of death is the severest test known, and shows subjection and non-resistance to perfection. Men regard it as excessive stupidity, but the sheep has had strict orders from its Maker, written deep in the instincts of its nature. " Behold, I send you forth as sheep in the midst of wolves "is also the voice of the Master to His own, until He returns in glory. " Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you."

Why is this? except that the sheep otherwise would not be a living picture of the Lamb of God, which it is; who was brought as a lamb to the slaughter and as a sheep before her shearers is dumb, so He opened not His mouth. Suffering everything at the hand of man whom yet He served, was the only way to manifest the true character both of man and God. Only, therefore, as we submit ourselves to the same path, are we fitted for true Christian service.

It is evident what value God sets on such subjection and service, when in Rev. 5:6 Christ appears as a lamb as it had been slain; not as the patient and powerful ox. John's musings (John 1:36) seem to have been along this line. It is one of the loveliest traits of the Lord's character, shining out all through the Gospels, and it challenges our admiration and worship. It will give character to the worship of heaven throughout eternity.

A sheep is not harnessed for work. In labor the ox has manifestly the prominent place. It is by death the sheep has its chief value to man:furnishing him with the best of food and clothing. So the Lamb of Revelation 5:6 furnishes the food and clothing for all the saints in heaven throughout eternity. This indeed is the very perfection of service, and by one in the place of weakness (Psa. 109:24; 102:23; 2 Cor. 13:4).

In a previous article, we have seen that man as the lord of creation is upright, which is the mark of lordship. The animal creation, below man, is bowed down, which is the mark of subjection.
While since the fall these relationships have been sadly marred, man is still erect, and the animal is still bowed down. Of course it could not be otherwise; the mark remains as unchangeable as God's purpose itself-a witness to it, a guarantee and reminder of it until it is fulfilled.

Man can recover his lordship over creation only when he returns in allegiance to his Lord; and he can enjoy it only in the kingdom of his Lord, and in association with Him to whom it belongs.

The animal, with all creation, still groans and travails in pain, waiting for the new creation order of things, which will be characterized by liberty-"the liberty of the sons of God." Their subjection will then be manifest and still more marked, because it will be a willing subjection. The glory and blessedness of that day will transcend all men's wildest dreams (Isa. II:60 etc., i Cor. 2:9). Lord hasten that day! Thy kingdom come! T. M.

QUES. 5.-All recognize that in the Lord's Sapper Christians are having fellowship one with another-that they are together commemorating the love of their Saviour, in which they have a common share.

But there are failings of various kinds in us all. How far, in our fellowship together at the Lord's table, do we make ourselves responsible for each other's failings? Or, are we responsible at all? Have we any business, at the breaking of bread, to look beyond what that signifies to our souls ?

ANS.-It surely would be a complete spoliation of the blessed and holy feast which the Lord intended for us in the communion of His Sapper were we to count ourselves responsible for one another's shortcomings, misapprehensions of truth, or defects in doctrine. The Lord's direction in this matter is plainly given in 1 Cor. 11:28, 29. And the failure to heed this direction has its results told in the verses following. If any think themselves necessarily identified with every failing that may be in their brethren, they must become morbidly burdened, or else develop into a kind of secret police.

When I (using I for the true Christian character) go into the assembly of God's beloved people to remember our Lord together, I go there under the judgment of myself . If I am conscious of having wronged any man, I go before and make things right with him as far as lies in me.

If I am conscious of wrong toward God only, I confess myself to God ever remembering that He may see far more wrong in me than I do.

Then I look upon all my brethren as having done the same. Love can do no less. Then I know that they bear with my imperfections, and so I seek grace to do the same toward them. Thus my soul is free to enjoy the feast:communion is real and holy. If there is something in hiding, the Lord knows it, and He will surely attend to it.

This, of course, does not apply to such cases as that in 1 Cor. 5 ; or 6 :9, 10 ; or 2 Tim. 2:17, 18 ; etc.

"Where the holiness which belongs to the house of God is shocked, or the foundations of the faith are attacked, or perverseness would have its way, to allow such persons to continue at the Lord's table would be unfaithfulness (1 Cor. 5 :13), a disgrace on the name of the Lord, which would make such an assembly cease to he a Christian assembly, though it might be an assembly of Christians.

There are Christians now, who go under the general term of "Independents," and who maybe "Evangelical," who would divorce discipline from the Lord's table, reducing it thus to a "free-and-easy" kind of a thing, at which all who recognize themselves to be Christians may come and go at pleasure, without responsibility to the assembly itself. We need scarcely say that this does violence to Scripture everywhere.

QUES. 6.-At times when looking within myself I question whether I can be a child of God. Yet 1 John 5:1,2 gives me comfort. Bat is it not a mistake to be watching within oneself for love, or faith, or such things? I fear it is pride in me which busies me with such thoughts.

ANS.-Yes, that is the spring of all our self-occupation. We want to find something within ourselves that will give us satisfaction in relation to God. We know He delights in love, and we look for love in ourselves to make us acceptable to Him. He enjoys faith, and we think that if we bring Him a lot of faith He will receive us. It comes to this, that we have not yet read our full lesson in the cross of Christ. There, God said that not only our sins were not to be allowed in His presence, but, as natural men, ourselves as well. There is nothing in the natural man to commend him to God, so God crucified us with Christ (Gal. 2:20), and buried us with Him (Rom. 6 :4). Let us, then, be done with ourselves, as God has done with us. All our history and existence as children of Adam end in the cross of Christ before God; and, in our own estimation, when we receive the testimony of God, our existence and history as children of God begin from the moment we are identified with Christ by faith.

Now all is in Christ. We gaze upon Him whose love has been thus manifested, and love grows in ourselves. We continue to gaze upon Him who has done, is doing, and will yet do, so much for us, and our faith grows by occupation with Him, as our members grow by exercise-not by looking at them.

But then, there is no doubt that God lets us pass through such exercises as you speak of it yourself to break up the pride of our hearts, to humble us, and thus do us good. For the same reason He fed Israel with manna-the bread of humiliation. See Deut. 8 :1-5.

Remember, also, James 1:2-4. Cling the more to Him, and blessed will be the end.

QUES. 7.-Kindly give ns the Scripture teaching, in help and food, as to the disposal of what is called " The Collection for the gospel," usually taken up in our gathering once a month. Should it be given exclusively to those who labor in the gospel; or, may it be applied to other purposes, such as the helping with tracts, periodicals, etc. ?

ANS.-Your question does not involve a Scripture principle, but only a plain definition and understanding among yourselves of what is the specific purpose of the collection. It should be well defined, that all may have intelligent fellowship. "For the gospel," in the broad sense, would surely include the distribution of gospel literature. If intended only for those who go about preaching, it should be so stated. In some assemblies it is agreed on the Lord's day before, for whom "the collection for the gospel" will be. Thus there is no delay in making use of funds collected.

For that which your question reveals we sincerely thank God:it is that your assembly takes a decided share in the work of the Lord, and is thus "a partaker of the afflictions of the gospel." There is blessing in it for yourselves as well as for those you minister to (Phil. 4 :11-19).

There are three conditions in which the Word presents the Lord consequent on His incarnation. He was here in humiliation. That culminated at the cross, and was terminated by His death. He is now risen and ascended, the accepted One by God, and seated on Jehovah's throne, where no one, of course, can be but He who is God. Yet He who is there is Man, and waiting till His enemies be made His footstool. By and by He will come again as Man,-the Son of Man,- but in power and divine glory, to reign over earth, and to reduce all things in heaven and on earth, to order and subjection to God. Of this last the Revelation treats, acquainting us, however, with events on earth through God's dealing with men in judgment which must precede the Lord's manifestation in power.

In what follows it is attempted to set forth the plan of this prophetic book, in the hope that the unfolding of that may help some to a better acquaintance with its orderly arrangement.

"Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him:and all kindreds of the earth shall wail because of Him. Even so, Amen" (i :7). Of His return, then, there is no doubt. He came into this world in the past when men were, for the most part, asleep; He will return in the most public way, "coming in the clouds of heaven with power and great glory" (Matt. 24 :30). With events which must precede this advent He desires people to be acquainted. So we have this book, entitled "The Revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John" (i :i).

Now into three divisions the Lord Himself divides it. He told John (i :19) to write " the things which thou hast seen;" and next, "the things which are;" and then, " the things which shall be hereafter " (lit., after these). What John had seen was the vision of chap. i :10-18. "The things which are" were the churches addressed by the Lord in chaps. 2, 3. "The things which shall be after these "are the events which begin to be described from chap. 4. Authority for this is furnished by the words (4:1) " Come up hither, and I will show thee things which must be hereafter " (or, after these). Into the epistles to the seven churches we do not intend here to enter. We may, however, remark, with reference to the order in which they are each time named, that, had we taken a tour to visit them, starting from Ephesus, and following the high road, we should, going first northward, have reached Smyrna, and then Pergamos; after which, following a high road southward, we should have reached Thyatira, then Sardis, then Philadelphia, and, last of all, Laodicea. Naturally, therefore, might they be mentioned in the order met with in this book (Rev. i:ii ; and chaps. 2, 3). We can, however, trace a design in the arrangement, as we learn how the characteristics of these different assemblies, and the order in which they are presented, furnish us with a moral history of the Church of God upon earth from apostolic days to the close of its earthly existence. These two chapters, therefore, are for the Church of God what the blessings of Jacob's sons (Gen. 49) are for Israel. The former furnish us with the Church's moral history ; the latter sets forth an outline of Israel's political history till the Lord comes to reign.

Ere that takes place, however, judgments must be poured out on this scene. God has a controversy with men. That must be settled. And we learn that the way of its settlement is by judgments. But these, necessarily, cannot take place whilst the Church of God, which is the Body of Christ, is upon earth. The rapture of i Thess. 4 must precede the opening of the seals; for all true Christians must be kept "from the hour of trial which shall come upon all the world, to try them that dwell upon the earth " (3 :10). Hence, in chaps. 4, 5, just previous to narrating the details of the things which shall be on earth "after these," we have a scene in heaven. The elders are there, their number all completed, having already left earth, the destined scene of divine operations in judgment. And those judicial dealings begin when the Lamb takes the book and opens its seals one by one. The dwellers upon earth in this book are a moral class-the worst in it, seemingly apostates, who have had the offer of the heavenly calling, but have deliberately chosen earth as their portion instead.

Now these judgments are threefold, symbolized under events following the opening of the seals (chaps. 6 and 8:1); next, those consequent on the blowing of the trumpets ( chaps. 8, 9 and 11:14-18); and last, those which are the results of the pouring out of the vials, or bowls (chap. 15:5 to 16:21). So, to grasp the order of the book, we have simply to remember that in the time of the opening of the seals, of the blowing of the trumpets, and of the pouring out of the bowls, the chronological events subsequent to the rapture of the Church, and preceding the advent of our Lord in power, are all comprised. Let the reader mark this, and he will find the chronological order in chaps. 6; 8; 9; 11:14-18; 15:5 to 16:21; 19:n to 21:8; the rest being parenthetic portions explanatory of certain matters introduced to the reader's notice. Seals, trumpets, vials (or bowls), in this order are the different judgments revealed, and, in chronological sequence, preparatory to the appearing of the Lord Jesus Christ.

We would now point out the bearing of the parenthetic portions. In 6:9 we learn, under the fifth seal, that persecution followed by martyrdom will have already taken place upon earth, subsequent to the rapture of the saints. A fresh testimony for God must therefore have been begun after the Holy
Ghost shall have left with the Church of God (Rev. 22:17); a testimony carried on, of course, by His power, but in a scene in which He will not then be personally dwelling. Martyrs, we learn, when that seal is opened, will have already been slain; and more will follow. But are all saints, then, to lose their lives ? An answer to this is furnished by chapter 7, which discloses that far-reaching on earth will be the new testimony, and that an elect company of the twelve tribes will be kept true to it to the end (7 :1-8). Nor that only; for a great multitude, which no man can number, of all nations, and kindreds, and peoples, and tongues, will be kept steadfast likewise, to enjoy millennial blessing and special favor, it would appear, on the part of God (7:15). " He that sitteth on the throne will tabernacle over them," so the seer of Patmos wrote, and not "shall dwell among them." Amongst Israel nationally, and amongst Gentiles, God will work, and keep alive this testimony, which, having begun after the rapture, will be continued till the Lord appears. The reason for this parenthetic portion it is then easy to understand. And that these saints in chap. 7 are on earth, not in heaven, will be apparent as we read verses 16, 17. No need would there be thus to write of those on high.

The next parenthetic portion commences with chap. 10:1, and ends with n:13. Things are now viewed as drawing to a close. So the angel, clothed with a cloud, and a rainbow on his head, with his face as the sun, and his feet as pillars of fire, announces there will be no longer delay, as the words "that there should be time no longer" (10:6) really mean. For "in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath announced the glad tidings to His servants the prophets " (7). The mystery of god, it is said, for He will then begin to deal openly and directly with the apostate power upon earth. This the vials show. And the need for this is manifested by what we read in chap, 11 of another testimony raised up by God, the center of which will be at Jerusalem (11:8), and which the Beast will ineffectually attempt to extinguish, slaying, as he will be permitted to do, God's two witnesses at Jerusalem, over whose death the dwellers upon the earth will make merry (11:3-10). Thus there will be, we here learn, a testimony for God carried on during the time of the trumpets, more restricted in the area of its operation than that referred to in 6:9; and 7, and quite distinct from it. Made acquainted with this by chap. 11, another parenthetic portion is called for, which commences at 11 :19, after the blowing of the seventh trumpet, and continues to 15:4.

As this fresh testimony has Jerusalem for its center, Jews have specially to do with it. But why are they thus the object of the Beast's hatred ? Chap. 12 explains this by telling us of the devil's undying hostility to the nation of Israel, because, in the language of the passage, the woman brought forth a Man-child who is to rule all nations with a rod of iron (5). Baffled in his attempt to exterminate the nation, he will make war with the remnant of her seed which keep the commandments of God and the testimony of Jesus (12:13-17). So, fierce will be the persecution, and all the more because he hath but a short time (12:12). In chap. 7 we saw that the testimony there referred to concerned both Jews and Gentiles. This one under the trumpets concerns especially the Jews. And the political power employed against them, we have learned in 11:7, is one called the Beast, who ascended out of the bottomless pit, 1:e., the abyss. Now, who, and what, is he? The question is answered in chap. 13:1-10. He is the ruler of the Roman empire in its latest form, which will be confined to the western, or Latin, part of the old empire; and the chief agent under him is another one, also called a Beast (13:11-18), who will endeavor to make all that he can reach worship the first Beast; those refusing to do that to be killed, and no one allowed to buy or sell unless he bear on his person the mark of the Beast. Rigorous, relentless persecution will be carried on. Will it succeed in extinguishing the faith ? No. For chap. 14:1-5 tells us of 144,000 who will appear at the end with the Lamb on Mount Zion, kept faithful by God throughout that awful period.

But the book is prophetical, not historical. So it speaks to those who will be here after the rapture of the saints, and would impress on them the need of keeping steadfast to the end. This is done, first, by the announcement of the preaching of the everlasting gospel to take place at that time by angelic agency, witnessing to all that the kingdom in power will come (14:6-7). Next, the certainty of judgment overtaking the impenitent is affirmed both by the announcement of Babylon's fall (8) and by the solemn warnings against apostasy, the snare for so many in that day. And if martyrdom should stare them in the face who were expecting millennial blessing on earth, they must not shrink from it. The patience of the saints will be tried, but faithfulness to the end is insisted upon, with the fullest encouragement not to give way. For a voice from heaven was heard by John, saying, "Write, Blessed are the dead which die in the Lord from henceforth:Yea, saith the Spirit, that they may rest from their labors; for (not " and ") their works do follow them " (9-13). Death to such will involve no loss. Then, to show the certainty of the Lord's return, and of judicial dealing on His part, we have mention of the harvest followed by the vintage (14-20).

One more prophetic scene completes this long parenthetic portion. We have read in 14:2 of harpers in heaven harping with their harps, and of a song sung which only those 144,000 on earth can learn. Then, also, of the blessedness of those who will then die in the Lord. Now we witness the reality of this, and see that Company with their harps (15:2-4) standing on the sea of glass. It is the company of those martyred under the Beast who sing a song in heaven which those only who have experienced a like persecution, short of death, can have part in. Here, then, the third parenthetic portion ends. Its importance, and help to the understanding of what had been referred to under the trumpets, all will, we think, perceive.

Passing by the outpouring of the vials, or bowls (15 :5 to 16 :21), the next parenthetic portion commences at 17:1, and ends at 19:10. It is occupied with the history of the whore, '' Babylon the great, the mother of harlots and abominations of earth," who is seen in this book in contrast to the true Church, the Bride of the Lamb. Of Babylon we have had mention in 14:8 and 16:19. Her history is now recounted, and her destruction by the apostate power foretold. Then follows a lamentation over her end by the kings and merchants of the earth (18). After which we learn, first, in what light her overthrow is regarded in heaven, and then have the announcement of the coming marriage of the Lamb (19 :1-10). Over Babylon's fall much people in heaven will rejoice (19:i), and the four-and-twenty elders and the four living creatures will thereupon fall down and worship (4). A voice, too, will come forth from the throne, saying, '' Praise our God, all ye His servants, and ye that fear Him, small and great" (5). And then a wondrous anthem peals forth, "as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia:for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honor to Him:for the marriage of the Lamb is come, and His wife hath made herself ready" (6, 7). This parenthetic portion now ended, the chronological order of events connected with earth is resumed, and without further break runs right on to the eternal state (19 :11 to 21:8).

The Lord next appears in person, coming in power and great glory (11-18). The apostate power on earth is dealt with (19-21), and the devil shut up in the abyss* for a thousand years (20:1-3). *The abyss, or bottomless pit, is a distinct place in the universe, the prison-house of demons. To this the demons in Luke 8 :31 (see Rev. Ver.) referred. Out of it locusts come forth (Rev. 9 :2, 3). In it the devil will be confined. His being bound, then, is not merely moral, but actual:the place of his imprisonment being designated.*

The millennial reign commences, and all the heavenly saints, here mentioned under three classes,* live and reign with Christ, being sharers, and comprising all who do share, in the first resurrection. *The three classes the Revised Version makes plain. 1st, the elders, 1:e., Old Testament saints and Christians; 2d, those beheaded (6:9); 3d, those who had not worshiped the Beast (15).* Millennial times over, the devil will be let out of prison. The last attack on the saints upon earth will take place. God frustrates it, and the resurrection and final judgment of the ungodly dead follows (20:7-15).

Very rapid is this sketch, as the reader will perceive, for events mentioned elsewhere, as the judgment of the quick (Psa. 50; Matt. 25), as well as the inroad and destruction of the King of the North, and subsequently that of Gog of Ezekiel (38, 39), are passed over as outside the range of the seer's vision. Then he passes on to dwell a little more fully than has been done elsewhere on the eternal state, when God, as we read (i Cor. 15:28), shall be all in all. Beyond the beginning of the eternal state God's written revelation does not conduct us.

But now another, the last parenthetic portion, is met with (21:9-22:5). We have read of the marriage of the Lamb (19:7-9). We have read, too, of the New Jerusalem in the eternal state (21:2). We are now to learn about her in millennial times. Without this her history would not be complete. So her place at that time in relation to earth is disclosed, and her appearance too, when she will be displayed to all in heaven and on earth as the Lamb's wife, the dwelling place too of God-the holy temple and the metropolis of the kingdom. At some length is this dwelt upon, and that after the whore, with all her meretricious adornments, is seen to sink under divine judgment. Into this portion of Revelation we cannot here enter at length. Nor is it within the purpose of this paper to dwell on the concluding portion of the book, full of interest though it is, beyond pointing out that three times over within the compass of these verses (22:7-21) the Lord's coming is announced (7, 12, 20). With that hope to which the apostle John responded (20) the Revelation concludes, and with it the New Testament and the canon of Scripture are completed.

In closing this outline of the plan of the book, we would remind the reader that between the rapture of the saints and the appearing of Christ there will be three distinct judicial dealings of God connected with the seals, the trumpets, and the vials, the second following the first, and the third the second. There will be also two different testimonies raised up by God, and carried on through grace. The fruits of the first are seen in 6:9-7; and those of the latter in chap. 11; 14; 15. And two powers on earth, inveterate opponents to God, will meet with their doom. First, Babylon, the center of ecclesiastical corruption, will be destroyed. Then the apostate power under the guidance of the Beast and the false prophet will be dealt with by the appearing of the Lord Jesus Christ. Much, therefore, must take place on earth after the Church has been caught up, though the time in which all this will be developed will necessarily be short. C. E. S.

QUES. 24.-Will you kindly explain John 3 :13? I cannot understand how the Lord said, " No man hath ascended up (o heaven," when His Word tells us that Enoch and Elijah, and the spirits of all His people, were there while He was even now speaking.

ANS.-We could not answer you more fully than by quoting a paragraph from the Numerical Bible, which shows the matter to be very simple :"Nicodemus can only express his bewilderment. ' How can these things be ? ' he asks. The Lord asks in turn how he can be the teacher of Israel, and yet not know them. Then He affirms His own knowledge, from which He speaks, not with the uncertainty of their traditional teachers. Yet Israel received not His witness, even when He spoke of things upon earth, where what He said could in many ways be tested. New birth was a thing in this way sufficiently within their knowledge :for the work of the Spirit in men had a voice if they could hear it, and the prophets also had borne witness to it. Now if still they believed not, how would they believe if He spoke of heavenly things? of a sphere as to which they would have no witness but His own? For it was plain that there was no one-He is speaking of accessible witness only, as is manifest, not of Enoch or Elijah, or the spirits of the dead-no one who had ascended up to heaven, to give any confirmation. His own witness must stand alone. He, the Son of man, had been in heaven; from heaven He had come down; still, by the mystery of His nature, the One who is in heaven. The divine-human Person comes out distinctly here, the One always in heaven, though a man on earth :of no created being could such a thing be said. And here at once comes in the witness of heavenly things ; which, alas, Israel would reject, as we know they rejected Him who bore the witness, and of whom the witness was."-N. B. (Gospels.)

QUES. 25.-Kindly explain 2 Peter 1:4. In what way do we become " partakers of the divine nature"?

ANS.-In verse 3 he testifies that God, in his divine power, "hath given unto us all things that pertain unto life and godliness." Life first, of course. We are born of God through faith in Christ. A new and divine nature dwells in ns, which enables us to love what once we hated, and hate what once we loved. But the power of God does not stop here. In Christ is provision also made for godliness. He is God manifest in flesh, and in Him the glories of God are so revealed that the believer's heart is captivated and drawn after Him. 2 Cor. 3 :18 says:"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." This, we believe, is what is meant by being "partakers of the divine nature."

QUES. 26.-Will you explain in what way our "bodies are the members of Christ"? (1 Cor. 6 :15.)

ANS.-In the same sense in which a man's hand or foot is his member-that through which is displayed the mind of the possessor. It is not here, as in chapter 12, the formation of the body of Christ in which there is no more distinction between Jew and Gentile, bond and free, rich and poor, but all believers are fellow-members of that one body formed by one Spirit.

Here it is the body only of the believer which is the subject. The Corinthians, as all heathen do, had used it for fornication. Having become Christians, all was changed, however. The Holy Spirit dwells in the body of each believer, and joins it to the Lord, for the Lord's use, of course. That body is henceforth to be used to express the will and pleasure of the Lord, no more to gratify the passions and lusts of the flesh.

When the membership expressed in chapter 12 penetrates the soul, it gives us our dispensational and ecclesiastical place. That in chapter 6 transforms our practical life, and leads us to live to ourselves no more, but to Him who loved us and gave Himself for us. If my body is the member of Christ, and the temple of the Holy Spirit, holiness surely becomes it.

QUES. 27.-Are we taught by Scripture that Israel, as a nation, is to be "the earthly bride of Christ"? Will their blessings, in the eternal state, be equal with those who compose the heavenly bride-the Church ?

ANS.-We know of no plain scripture which teaches this, and mere inference we shrink from. As to the second part of your question, we judge it to be an established law that whatever has superiority of position has, correspondingly, superiority of blessing.

REV. WM. H. BATES, D.D., Pueblo, Col., Dec. 16, 1900, says :" Now let me tell you something that did not get into the daily papers. I got it from the foremost figure in the scene. In '94 there was a congress of Baptist scholars at Detroit. ' Higher Criticism' was much in evidence. President Harper and other luminaries were there. Howard Osgood, one of the Old Testament Revisers, professor in the Baptist Theological Seminary of Rochester, was also present. When his opportunity came to speak, he read a number of propositions, and asked if those correctly represented the position of the ' higher critics.' President Harper, and others, assented. Then, holding up a book, he called the attention of his auditors to the fact that the propositions he had read were extracts from the writings of the infidel Tom Paine! Consternation and confusion reigned for a time supreme in that congress. The next day the Associated press had not heard of it!

" This is the man who, in his final miserable days, said, ' If the devil ever had any agency in any work, he has had it in my writing that book.' The book was his ' Age of Reason,' and the words were spoken to Mary Roscoe, a Christian woman who kindly ministered to him at his end. . . .

" Oh, the effect of the teaching of the ' higher criticism' on Christian belief and life! Missionaries who have gone to foreign lands "have left their fields; they no longer had a saving gospel from God to preach. Ministers have left their pulpits. Theological students have turned their backs on their vocation, to which they were consecrated by a godly father and mother. Pastors have had loved parishioners come to them and say, ' I have lost my faith in the Bible because of what I have heard and read. I don't know what to believe. I have lost my grip. It isn't honest for me to profess a faith I do not believe. I wish my name taken from the church roll.'" [From the Bible Student and Teacher, March, 1906.]

As a proof of what honesty and consistency there is in these destroyers of the faith, let our readers ponder the following:

In the British Weekly of Dec. 17, 1903, the Rev. R. J. Campbell, a chief leader in the " New Theology," wrote :" Humanity is the body of Christ; the human Christ and the Divine are the same. There is no point at which humanity leaves off and Divinity begins, or at which Divinity leaves off and humanity begins," Yet at the Free Church Congress at Newcastle, a little later on, the same person, to the question, " Why do the working classes stay away from church ? " answers as follows:"The working-man stays away from church for the same reason as the man of any other class, namely, because he was materialized, because he was sensual, covetous, often brutal, self-indulgent, insincere ; because the working classes were less in love with their work than they used to be ; because idle habits were on the increase, and they were unthrifty ; because he was often not only drunken but dissolute, and a gambler."

Reader, if " there is no point at which humanity leaves off and Divinity begins, or at which Divinity leaves off and humanity begins," is it much wonder that people cease to go to church to worship such a " divinity " as is represented in the above quotation ?

But, to complete the silly as well as blasphemous babbling, see the following, reported in the Literary Digest, issue of Jan. 2, 1904:"The Rev. Mr.- Campbell, of London, recently speaking at Northfield, was asked from the audience, 'how he got along with truth and evolution.' He replied,' Truth and evolution ? Evolution is truth.' " Thus, here is a humanity which has evolved from the brute to the divinity, and yet which ceases to go to church because their evil habits are " on the increase." How timely the admonition, " Shun profane and vain babblings :for they will increase unto more ungodliness. And their word will eat as doth a canker. . . . Let every one that nameth the name of Christ depart from iniquity" (2 Tim. 2 :16, 17, 19).

The Scripture has not said in vain that " in the last days perilous times shall come ; " and, spite of the cry, " Peace, peace, all is well," its unerring, warning voice is, "Evil men and seducers shall wax worse and worse, deceiving and being deceived" (2 Tim. 3 :13).

(Luke 7:44.)

Is it not a little singular that perhaps the most remarkable history of a woman given in the Bible should give neither her name nor her place of residence ? It only shows how little store God sets by posthumous fame, or all the honors this world can bestow. But before the image of this nameless woman the world has stood in mute admiration for nearly two thousand years, and, though nameless still, it has lost none of its interest or power as a living monument of a Saviour's compassion and a sinner's hope.

And the challenge of Jesus to Simon, " Seest thou this woman ?" has been ringing through all the ages of the past, and hundreds of thousands have beheld her and rejoiced in the glorious truths illustrated in this nameless woman with a power and pathos the world can never match.

We have space only to point out the most obvious lessons this wonderful picture teaches.

"SEEST THOU THIS WOMAN?"

She is a sinner. So great a sinner that she answers to no other name-"the woman that was a sinner." The common name to ordinary sinners became a proper name when applied to her. So notorious a sinner was she that the Pharisee wondered that Jesus allowed her to come into His presence. Yea, according to Jesus' own estimate, she was ten times as bad as ordinary sinners, for she was five hundred pence in debt, while some are only fifty. The Pharisee considered her very touch polluting, as of one with leprosy.

Now, here is a test case for sinners. If Jesus saved such as she, none need despair. If His gospel is only for good, respectable people, this woman has no chance. If it is only for Pharisees, she can't be saved. If Jesus pays only fifty-pence debts, this five-hundred-pence sinner has no hope. Her tears are all in vain if the gospel of Christ was rightly understood by Simon. But Simon did not understand the gospel as well as the "woman that was a sinner."

But, in the second place,
She was saved.

Her sins, which were many, were forgiven, all forgiven, five hundred though they were! A big debt, but Jesus "paid it all."

The gospel of Christ is a gospel for sinners, and not for Pharisees; therefore the woman was saved and the Pharisee was not. Jesus said, "I came not to call the righteous, but sinners, to repentance." "The Son of Man is come to seek and to save that which was lost."

Simon knew the woman, but he did not know Jesus. He knew she was a sinner, a great sinner; but he did not know the greater Saviour who was sitting that day at his table, with power to forgive us and to save the chiefest of sinners.

But a most important question is, How was this woman saved?

That she was a great sinner, she did not deny. That she was saved, Jesus says Himself. Now, it is a vital question with every one of us, How was this woman saved ?

Negatively:-

Not by works;-she had none. She was a notorious sinner, a woman whose name was cast out as vile. The Pharisee, who had the good works, was not saved; while the sinner, without any good works, was saved.

Not by baptism, or the Lord's Supper;-she had never been baptized, and the Lord's Supper had not yet been instituted; and yet she was saved at that time, and the Pharisee, who had been circumcised and kept the Passover, was not saved.

Not by going to church;-she was insulted in the Pharisee's house, and could not have lived in the Pharisee's church.

Then how was she saved ? Jesus answers, Himself:

"Thy faith hath saved thee."Not thy good works, nor thy baptism, nor thy church-membership, not even thy repentance, nor thy love, nor thy confession, but "thy faith hath saved thee."

Let that settle the question forever. It is the fiat of Jehovah, the word of the Author of salvation Himself. Let no blasphemous tongue suggest another way. Let no impious hand put anything else where Jesus put faith alone.

"Thy faith hath saved thee." Ever since Cain, men have sought other ways to be saved-Cain's way,'not God's; so did this Simon; so do men yet. But no man has ever yet been saved (or ever will be) who was not saved like this woman -by faith in Christ.

There is only one way, and " I am the way," said Jesus. The woman went that way; so did Abraham, Isaac and Jacob; John, Peter, and Paul; and every one who ever reached heaven went that way.

The woman believed He was a Saviour; the Pharisee did not. The woman went to Him for salvation; the Pharisee did not. The woman was saved; the Pharisee was not.

The history is a short one, but its consequences are not all told yet, nor ever will be; they are eternal; this is only the beginning.

This woman showed the reality of her faith by her repentance for her sin. Was there ever a more genuine sorrow for sin than she exhibited ? She had been a great sinner; she knew it, felt it, and, voiceless in her sorrow, she had no language but tears, bitter tears, to tell that sorrow. Simon had none.

Then, also, by her love. "Love laughs at locksmiths," they tell us; hers laughed at the sneers of the crowd, at the insult of the Pharisee, at the conventionalities of society, at the etiquette that excluded her from Simon's house-an unbidden, unwelcome guest. No wonder Jesus said, " She loved much." Was there ever such love on earth? Behold her there!-kissing the feet she had bathed with her tears:presuming not to kiss the immaculate lips Simon refused to honor, she esteemed it honor enough to kiss His sacred feet, which had brought her salvation.

What but love, love too deep for language, would ever have found such a voice as that! "Ceased not to kiss " the weary feet that had trodden the thorny way of sin for her lost soul! Many waters could not quench that love, the floods could not drown it.

Blessed woman! As we gaze on thee there at His feet, we are humbled by the lack of our own gratitude and want of love for that adorable Master. Thy memory is a benediction to this sin-cursed earth. "God's sacred gallery would not be complete without thy nameless picture; the song of the redeemed would not be full without the note of thy voiceless love in Simon's house."

Then she showed her faith by her sacrifices. She brought her treasure, like Mary of Bethany (perhaps all her treasure), the precious ointment with which to anoint her Lord and Saviour. Hers was a love that knew no idol but Jesus, that withheld no offering from His service. The rich Pharisee could not give even common oil to anoint Christ's head; but the poor woman could pour the most costly ointment on His feet.

I am sorry to say, Simon has more followers today than the woman that was a sinner. Not many prove their faith by sacrifices for the Master. Many of His professed followers bestow more on every lust of the flesh than in the service of the Lord.

Finally, she showed her faith by her noble confession. She believed in Jesus, and she was not ashamed to manifest it. She made that confession under circumstances which would try the courage of many; but she never faltered. She could not help it. "Out of the abundance of the heart the mouth speaketh." Paul tells us, "With the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation."

Jesus says, "Whoso confesseth Me before men, him will I also confess before My Father and the holy angels."

She confessed Him here, and for nineteen hundred years He has been confessing her yonder before His Father and the holy angels.

My brother, seest thou this woman ?-nameless here, but with a new and an immortal name yonder, among the angels of God!

Penitent sinner, seest thou this woman, voiceless here, save with tears of penitential joy ? Now, with the tongue of a seraph, she sings the new "song of Moses' and the Lamb."

Trembling sinner, seest thou this woman, that was a sinner here, weeping bitter tears ?-now washed in the blood of the Lamb and clothed in white raiment, and following Him to "fountains of living water," all tears forever wiped away from her eyes by the hand of God Himself!
Pharisee, seest thou this woman, made righteous in Christ, without any righteousness of her own ? "Verily, I say unto you, that the publicans and the harlots go into the kingdom of God before you."

Skeptic, seest thou this woman ?-abandoned by men, but not by God; her sins, which were many, forgiven; her sorrows, which were heavy, removed.

"Be not faithless, but believing."

E. O. G.

Hail glorious risen Lord;
Today with one accord,
Sing we Thy power;
Crucified once to save,
Victorious o'er the grave,
Thou shalt our praises have,
In this glad hour.

Today, from far and near,
Will rise in accents clear,
Praise full and free;
For Thy great love and grace
To our unworthy race,
We fall before thy face
To worship Thee.

We'll sound abroad Thy fame,
Salvation free proclaim,
And its great cost.
Help us Thy grace so free
Tell to humanity,
And point to Calvary
Poor sinners lost.

Till Thou shalt come in might,
All earthly wrongs to right
By Thy strong Hand:
Help us to watchful be,
Longing our Lord to see,
And may we stand for Thee-
A faithful band.

The Bride, oh! glorious thought
Who by Thy blood was bought
On Calvary-
By Thine own side shall stay,
When earth has passed away,
And through eternal day
Shall reign with Thee.

Then through the endless years,
When wiped away the tears
From every face,
Honor and praise divine,
Lord, shall be ever Thine,
While we in heaven shine,
Fruit of Thy grace.

As those convicted by the Law,
Our hearts were filled with solemn awe
When we by faith distinctly saw.
The sacred cross of Calvary.

To end the darkness of our night,
On us there shone redemption's light;
For then there came to us a sight
Of Him who died on Calvary.

The deepest depth in human crime,
The central point of endless time,
The inmost heart of love sublime,
Were clearly seen on Calvary.

The "Word made flesh," He came to take
The condemnation for our sake:
He did a full atonement make
When He was slain on Calvary.

Himself for us He freely gave
That He from death our souls might save:
To break the barriers of the grave,
He died for us on Calvary.

When silent is the voice of song,
When dreary seems the path, and long,
To make our faith and courage strong,
We look again to Calvary.

And when the Saviour comes again
To call His own with Him to reign,
In glorious light He will explain
What caused His death on Calvary.

T. Watson

Keady, Ont., 1907

Jas. 1:23-25.

For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass." He may have ever so clear a view of himself; he sees clearly what he is like for a moment; but he as soon forgets all. "He beholdeth himself, and goeth his way." The image is faded and gone. He "straightway forget-teth what manner of man he was." Oh, how true is this, and how admirably drawn to the life! It is that glimpse of conviction by the truth that comes before souls when they are forced to discern what the spring of their thoughts is, what their feelings are when the light of God flashes over and through a man; but how soon it passes away, instead of entering in and abiding within the soul! It is the power of the Spirit of God alone that can grave these things on the heart. But here the apostle is exposing the absence of an internal work where intelligence is severed from conscience, and this he illustrates, as we have seen, by the man that gets a glance in a glass, and then all is gone directly his back is turned. Whereas there is power and permanence with him who fixes his view on '' the perfect law of liberty."

And here it seems seasonable to say that, so far from James being legal in the evil sense of the word, he is the inspired man who, at least as much as any other, slays legality by this very expression. For this end there is not a more precious thought nor a mightier word in all the New Testament. In its own province there is nothing better, plainer, or more striking. The reason why people often find legality in James is because they themselves bring it. They are under that influence in their souls, and accordingly they cloud the light of James with that which was meant to veil the guilty in darkness.

What then is the law of liberty? It is the word of God which directs a man begotten by the word of truth, urging and cheering and strengthening him in the very things that the new life delights in. Consequently it has an action exactly the opposite of that exercised by the law of Moses on the Israelite. This is evident from the bare terms:"Thou shalt not do " this," Thou shalt not do " that. Why? Because they wanted to do what God prohibited. The desire of man as he is being after evil, the law put a veto on the indulgence of the will. It was necessarily negative, not positive, in character. The law forbade the very things to which man's own impulses and desires would have prompted him, and is the solemn means of detecting rebellious fallen nature. But this is not the law of liberty in any wise, but the law of bondage, condemnation, and death.

The law of liberty brings in the positive for those who love it-not the negation of what the will and lust of man desires, so much as the exercise of the new life – in what is according to its own nature. Thus it has been often and very aptly described as a loving parent who tells his child that he must go here or there; that is, the very places which he knows perfectly the child would be most gratified to visit. Such is the law of liberty:as if one said to the child, "Now, my child, you must go and do such and such a thing," all the while knowing that you can confer no greater favor on the child. It has not at all the character of resisting the will of the child, but rather the directing of his affections in the will of the object dearest to him. The child is regarded and led according to the love of the parent, who knows what the desire of the child is-a desire that has been in virtue of a new nature implanted by God Himself in the child. He has given Him a life that loves His ways and word, that hates and revolts from evil, and is pained most of all by falling through unwatchfulness under sin, if it seemed ever so little. The law of liberty therefore consists not so much in a restraint on gratifying the old man, as in guiding and guarding the new; for the heart's delight is in what is good and holy and true; and the word of our God on the one hand exercises us in cleaving to that which is the joy of the Christian's heart, and strengthens us in our detestation of all that we know to be offensive to the Lord. Such is the law of liberty. Accordingly, "whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blest in his deed " (or rather "doing"). There is, however, the need of attending to the other side of the picture :" If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." W. K.

"Remember your leaders who have spoken to you the word of God; and considering the issue of their conversation, imitate their faith." Heb. 13:7 J. N. D.’s Tr.

The passing away of Mr. E. S. Lyman, who died recently at Albuquerque, N. M., brings to mind the scripture here quoted. Born in luxury, a graduate of Yale, with abundant capacity to enjoy society, he forsook all well-nigh forty years ago, to follow the Lord Jesus Christ without hindrance. He had found in Him a most blessed Saviour, and henceforth he must withhold nothing from Him.

Markedly possessed of pastoral gift, he never ceased, from that time to the last three or four days before his death, to exercise it everywhere among the people of God. The Lord has given "evangelists, pastors, and teachers … for the edifying of the body of Christ" (Eph. 4:11, 12); and each gift faithfully discharged must needs experience "the afflictions of the gospel" along the way; but there is none, perhaps, so exposed to trial and sorrow as the pastor. He has chiefly to do with the state of soul of God's people. He must rebuke sometimes, as well as encourage, and persons who need to be rebuked are not always ready to receive it, especially in these days of revolt against all government.

Our beloved departed brother exercised his gift without partiality. He was a man of most tender conscience, and who "feared God above many."

May those who, from the Atlantic to the Pacific, have been benefitted by his ministry lay to heart the passage quoted above, and may our Lord in mercy baptize new soldiers in the place of the dead ones. We especially need pastors. Teachers are comparatively plentiful, but real pastors who love the flock of Christ, who watch over them for Christ's sake, are few. May God's people feel the need of them, and pray for more of them; and may God answer their prayers.

At the remembrance of more or less prolonged and most sweet companionship in ministry with our dear brother in various parts of the land, one's heart cannot but exclaim, "The memory of the just is blessed " (Prov. 10 :7).

"He must increase, but I must decrease". John 3:30.

No one taught of the Spirit can fail to admire and to covet the mind of John expressed in these few words. When such a one as Jesus is before the soul, all envy, all self-seeking, all self-importance, must go. When the soul grasps the fact that here is our God, veiling Himself in humanity, come down from His glory to visit us and deliver us from our woes-self-abasement and the desire to see Him exalted cannot but possess the man. John thus expresses what fills his moral being as Jesus fills his vision.

But where our words are in the sincerity of our heart, they are sure to test us, sooner or later. Every wish, every longing, every prayer, every word, born of faith, is on record on high, and can never perish. So with John. "I must decrease," he had said. He little knew, or thought, then, that this would lead even to a prison, and to lose his head through a wicked woman. So when the test comes, he is almost overcome:" Art Thou He that should come, or do we look for another ?" he asks, under the trial. His very faith is shaken. An answer comes back, however, which may well revive his faith (Matt. 11 :5); and with it a warning which may well arouse his cast-down spirit (ver. 6), enabling him thus to continue peacefully in the path of decrease, while enjoying the more his Master's increase.

If the science of God's ways in creation is great, the science of His ways in Christ is very great.

"Go ye therefore, and teach all nations, baptizing them int the name of the Father, and of the son, and of the Holy Ghost." Matt. 28:19.

Because some of the Lord’s people have learned that baptism is an ordinance connected with the Kingdom of Christ, and not with the church, they therefore betake themselves to belittle it, and to discard its use during the dispensation of the Church, 1:e, from Pentecost to the Rapture. One can only say of such that " a little learning is a dangerous thing; " and were they believers of all Scripture, rather than framers of some pet system, they would have no difficulty in finding that both in principle and practice baptism is an active ordinance as long as there is one human being to be brought under subjection to Christ.

True, blessedly true, the Church is a heavenly body, and the baptism of the Spirit alone constitutes her what she is, so that baptism of water in nowise applies to her as such; but every individual member of the body of Christ is as truly a subject in the kingdom of Christ as he is a member of His body; and for a subject in the kingdom of Christ to set aside baptism is like a subject in any kingdom refusing to submit to the laws of that kingdom. He is a rebel, not a subject.

We have no sympathy with the extreme views which so exalt baptism that they would make even of its form a matter of greater importance than the blessed Name put upon the baptized by it. We only insist that baptism is as much in force now as in the days of our Lord and of His apostles, even if the revelation of the truth concerning the Church has given it a secondary place.

"The Lord [will] reward him according to his works . . . May it not be laid to their charge." 2 Tim. 4:14-16.

What moral lessons are found in the marked differences made in Scripture concerning the conduct of individuals. And if Scripture is already the throne of judgment set up among God's professing people, how solemn are those lessons !

The passage above quoted furnishes one of them:" Alexander the coppersmith did me much evil:the Lord [will] reward him according to his works:of whom be thou ware also; for he hath greatly withstood our words." Here was a man, whether a professing Christian or not, who sought to hinder the truth itself-that by which God reveals what He is, and blesses men. The messenger of that truth had been withstood by him. What is there that grieves and wounds the heart of the messenger of truth like meeting men who seek to hinder and oppose it, in whole or in part ? For the servant of Christ, going forth in the spirit of love, with the divine motives which belong to the truth, what can make him suffer like seeing the way of truth thus assailed ? It is as if one would break the pitcher of water in the hands of him who carries it to the needy! Accordingly, the inspired apostle expresses God's righteous judgment upon Alexander:'' The Lord [will] reward him according to his works."
How different the feeling toward those who, not in self-will, like Alexander, but in the weakness and cowardice which, alas, is so easily found among God's people, flee in the hour of difficulty and danger:"At my first answer, no man stood with me, but all forsook me." This noble champion of the truth of God was now in the lion's den for the truth's sake. Everywhere, at all times, that grand, glorious purpose of God in Christ Jesus filled his vision and guided his feet. He preached the truth; he lived it; he concerned not himself with the consequences. Was he free ? he owed himself to God's elect, and endured all things to reach them. Was he bound, and before kings' courts for judgment ? he turned the court into an audience before which to present the precious treasure committed to him. Blessed, thrice-blessed man! He can pity and pray for his poor, weak brethren who are afraid of the lion:"May it not be laid to their charge," he prays, in the power of the same Spirit by which he had just pronounced judgment upon the coppersmith. If the touches of nature are delicate, how much more those of Scripture!

Luxuries versus necessaries.-I can live without luxuries, and be very happy without them; I may get so accustomed to them as to think I cannot do without them, counting them necessities. But you will notice that, while they may be pleasant surroundings for the sloth and ease of the body, they do not nourish or strengthen the soul. We are far safer without them than with them; for they foster and encourage pride, selfishness, and all the works of the flesh.

God has promised to give us all needful things; let us be satisfied with them, and be content with such things as we have.

"(Col. 3:11 and Phil. 4:8.)

Christ is the One in whom God finds all His delight. He is the center of His counsels, the One in whom all things meet and are blended together in a harmonious display of God's glory. It is for us, then, if we would be of one mind with God, to find all things in Him also, for He is the only One who can truly satisfy the needs of the human heart. The passage in Colossians declares that for the new man Christ is all. The lesson conveyed by new creation is that all centers in Christ, the glorious Head of it. Therefore all that is of new creation will be found in relation to Him. We who believe are of the new creation, and all growth therein depends on making Christ our all. This preeminence of Christ is the great foundation-thought in Colossians. Philippians develops our life and practice in relation to this:'' For me to live is Christ, and to die is gain," says the devoted man to whom " Christ is all." And why ? Because, absent from the body, he would be present with the Lord; and to be with Christ, for him, was "far better." If he speaks of our manner of life, it is that it may "become the gospel of Christ;" that we may be ready "to suffer for His sake;" that the same lowly mind of love "which was also in Christ Jesus" may dwell in us; that while all around us seek their own things, we should seek '' the things of others." A blessed expression of this he gives us in the second chapter. In the third, he tells out the whole-heartedness and the finding of all things in Christ, which is the secret of power. Well might he, then, say, " Brethren, be followers together of me." Nor does he leave it in a lump, but proceeds, in the fourth chapter, to give us that course in detail. Since all is so fully centered in Christ, we are to "stand fast in the Lord"-to find our all in Him. From this alone flows one-mindedness among God's people, and also the tender care, one for the other, that is so needful (vers. 2, 3). We are to " rejoice in the Lord alway;" and this will we do if, first of all, we stand fast in Him. Then joy in the Lord will make us moderate-in all things. There will be no following of extremes, in one direction or another. All men will see that we possess what satisfies the heart. There follows, therefore, the lovely admonition, " Be anxious for nothing, but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." Disregarding this, how much in our lives is broken by useless, may I not say, sinful, anxiety!- sinful, because it springs from unbelief. On the other hand, how blessed to be able to take everything to God in prayer, and that with thanksgiving! for have we not daily cause to thank Him? If we do this, what peace fills us !-''the peace of God" which garrisons both mind and heart. Every
anxious care with which the enemy would pierce our souls is turned aside, and unruffled calm is ours.

Finally, in the passage specially before us, the apostle characterizes the things we are to think about. It is the sanctuary. They are the things which become that Presence in which we stand, and into which we come when making known our requests. Within that sanctuary, of old, were seen the ark and the mercy seat-Christ, and God's throne resting upon Him. From where else could we expect these to proceed of which we speak ? Let us consider them. They are eight-the new creation number-the things which belong to the new man, to whom "Christ is all."

1. "Whatsoever things are true." Truth is the reality of things. Where shall we find this ? '' Grace and truth came by Jesus Christ." In Him alone can we find the true interpretation of all things. Every mystery of the counsels of God is solved by bringing Him in. All centers in Him. He said, "I am the truth." We may find detached truths around us, a candle burning here and there; but as the sun is the light of the world, so is Christ the truth.

2. "Whatsoever things are honest"-or, better rendered, perhaps, "venerable," as being worthy of reverence, or worship. He of whom we speak, His goings forth, have been of old, even of eternity (Micah 5:2). " In the beginning was the Word." "All things were made by Him." In those coming ages of glory shall He not, therefore, be hailed as "the Father of Eternity?" (Isa. 9:6.) All creation shall at last fall at His feet and worship Him. Hence, shall we not hold in reverence all things that are linked with Him ?

3. "Whatsoever things are just." Here we necessarily think of what is free from all charge of injustice or taint of evil. How could "a just God," who, to be "a Saviour," required the cross of Calvary, be ever linked with anything unjust ? Impossible! All things linked with our Lord must, first of all, be just. The balances of His sanctuary are just. The perfection of justice in thought and act is with Him. To trace the actions of His life is to trace a path in which everything was just. All suffering here, therefore, for the sake of justice finds sympathy in His heart now, and will find a reward in the coming day when He shall rule in equity throughout the whole creation.

4. "Whatsoever things are pure." Purity is closely associated with justice. True justice and purity go together. Christ, in the language of the type, is the Lamb without spot or blemish-absolutely pure. Thus only could He be the fit One for that mighty sacrifice which Justice demanded for the accomplishment of God's purposes of grace and glory.

5. "Whatsoever things are lovely." Creation is full of lovely things. Why ? Are they not the reflections of the loveliness which is in Him who made them, the "altogether lovely" One ? Every department of nature, grand and beautiful as it may be in itself, can only yield its full and precious lesson in proportion as it is made to show forth His supreme beauty. Thus it receives its true interpretation as being linked with Christ, its Author. It is this bringing together of the creature and the Creator that imparts true loveliness to us also. But its full expression is through redemption only, so that the things lovely in creation will be freed from idolatry only as we realize all things to center in Christ Jesus.

6. "Whatsoever things are of good report." What an endless list of evil report issues from all the ends of the earth! How defiling to all whose minds are engaged with it! How different the report we have from our Lord Jesus Christ, concerning the country whence He came, to which He has returned, and of which He is the Door! What a report is that of His life among men, and of the issues flowing out of what He has passed through! How peace-giving and sanctifying is that report!

Was it not a good report that made us find out our need on the one hand, and the perfect answer to it on the other ? Then contemplate our place in Christ, and all its attendant blessings; and, oh, what a report! To think of these things gives us triumph over evil. They are linked with another sphere than this; they are heavenly; they center where Christ is at the Father's right hand.

7. " If there be any virtue." Here the thought is, as in Peter, of that soldier courage which presses on steadfastly to the end, triumphing over every obstacle. Our thoughts should cherish everything that leads to this, for it is an important element in our character.

8. "If there be any praise." That is the grand, final object. See the end of the Church's path in Rev. 4:and 5:; the end of Israel's patience under discipline in the five last psalms. In such a mind is all power for testimony and service. Dwelling on the glories and virtues of Christ can alone produce it. How important, then, that our thoughts should dwell on suitable things! May our souls follow hard after them. J. B., Jr.

" Love not the world." -I Jno. 2:15

Not a few think that "the world" means only that which is grossly sinful-that the people who attend theaters, balls, the card-table, gambling, and the gaieties of society, are the ones who make up "the world." Surely such leave none in doubt as to their being of "the world." They bear the marks of it in no uncertain way. But they are by no means the end of it.

Sin has produced in man a mind opposed to God's -a mind which remains in opposition until reconciliation with God has been effected. Until then it seeks out a path of its own, a religion of its own, and even a god of its own, who will bend to its ideas and desires.

This builds up a condition and system of things wholly different from that which suits God. This is "the world;" and nothing but a heart reconciled with God in Christ Jesus, and the revelation that He has given us of Himself and His mind in His Word, can deliver us from the thraldom and darkness of "the world."

Even true Christians continue to be "conformed to this world " in the measure in which they fail to "be transformed by the renewing of their mind." The renewing of the mind is only by drinking in, and being obedient to, the revelation of the mind of God in His Word.

Oh what loss, what unspeakable loss, to a child of God to love the world in any measure! It is so insidious. It plumes itself with such plausible reasons. It says to the young and inexperienced, "Come among us, and do us good;" but it only corrupts them. It says to the saint of riper years, "Come and sit in the gate, for we need good men to govern us;" but, alas, it does not hinder the judgment of Sodom; it only involves the saint in its loss and ruin and moral degradation. It even addresses itself to the servant of Christ. It says to him, "You are not at all, sir, appreciated according to your talents ; we will build a little shrine for you, and make a great one of you, and will greatly enlarge your sphere, and then what great things you will do!" Thus is his pride flattered; and if then and there " the world " is not judged in his heart, his steps slip downward even while conscience protests.

How needful, then, to hear the solemn warning, '' Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever."

"And his anger was kindled, and he went up to his father's house." -Judg. 14:19.

There is, perhaps, no character in the Scriptures which reveals more fully the ways and dangers of the world with the people of God than Samson's. A true "Nazarite,"-as every child of God is, 1:e., one separated to God by redemption,-he degrades his calling, and the place which he occupies before God, again and again. His heart finds attractive objects among God's enemies. Painful thought! Yet, on the other hand, he has the boldness and strength which make him a victor over Philistine, lion, gates, bars, and mighty pillars. What greater victories and deliverances for the people of God might he not have won had he in character and ways borne up his calling !

Our verse shows him just out of one of the many troubles and difficulties which his failures in this respect brought him into. In anger at the deceit which he meets among God's enemies, he gains a victory over them, and then "he went up to his father's house." Blessed place to return to when we have drifted from it! and-thank God for His grace -a place where, if we return with honest hearts, we are more than welcome.

FRAGMENT