My attention having been called to the fact that a wrong construction might be put upon an expression used in my little book on "THE MYSTERIES OF GOD," I desire to correct it. On page 67, beginning at line 22,! have written, "The wasted, worn Sufferer on the cross is the One who laid the foundation of the earth, etc."In so writing, I, of course, referred to the outward effects of the physical sufferings of the Lord, in connection with the scourging, the crown of thorns, the agony in the garden, etc. all of which led to the result predicted by the prophet,"His visage was so marred more than any man, and His form more than the sons of men." But understanding that some might gather from my use of the words "wasted" and "worn," the suggestion of inherent decay in that precious prepared body (which I quite refuse), I wish to alter the sentence to read, "The bleeding, anguished Sufferer, etc," which is, I think, incapable of being misunderstood. I will be glad if those possessing copies of my book will make the alteration; and, should a second edition ever be called for, the correction will be made in the plate. H. A. Ironside

Father I know that all my life
Is portioned out for me,
And the changes that will surely come
I do not fear to see;
But I ask Thee for a present mind
Intent on pleasing Thee.

I ask Thee for a thoughtful love,
Through constant watching, wise;
To meet the glad with joyful smiles,
And wipe the weeping eyes ;
And a heart at leisure from itself
To soothe and sympathize.

I would not have the restless will
That hurries to and fro,
Seeking for some great thing to do,
Or secret thing to know ;
I would be treated as a child,
And guided where I go.

Wherever in the world I am,
In whatsoever estate,
I have a fellowship with hearts
To keep and cultivate ;
And a work of lowly love to do
For the Lord on whom I wait.

So I ask Thee for the daily strength,
To none that ask denied,
And a mind to blend with outward life
While keeping at Thy side,
Content to fill a little space,
If Thou be glorified.

And if some things I do not ask
In my cup of blessing be,
I would have my spirit filled the more
With grateful love to Thee-
And careful less to serve Thee much,
Than to please Thee perfectly.

There are briars besetting every path,
Which call for patient care;
There is a cross in every lot,
And an earnest need for prayer;
But a lowly heart, that leans on Thee,
Is happy everywhere.

In a service which Thy love appoints
There are no bonds for me;
For my secret heart is taught "the truth "
That makes Thy children "free":
And a life of self-renouncing love
Is a life of liberty.

QUES. 11.-There is some difficulty among some of us here in reference to the passage in Rom. 8 :13:"For if ye live after the flesh, ye shall die." Does this mean eternally lost?

ANS.-Yes. To "live after the flesh " is the course of the unconverted, whatever their profession may be; just as "If ye, through the Spirit, do mortify the deeds of the body " describes the course of the children of God. The 14th verse shows that it is a question of being, or not being, "the sons of God."

QUES. 12.-Please explain the parable of the unjust steward- Luke 16.I do not understand the 8th and 9th verses.

ANS.-When God had made all things (Gen. 1 and 2), He placed man as His steward over them. Man fell, and thus became an "unjust" steward. As God had warned him, he would now die, and thus be brought to an end of his stewardship. In view of this end, if he is wise, he makes use of the time yet left him to make himself friends for the time afterward ; that is, we, the Lord's disciples, use the earthly things in our hands in this life to make ourselves friends with them in the life to come. Everything of earthly value which we may bestow on what belongs to the other world will surely meet and welcome us up there. The end of the 8th verse shows we are too slow in this-slower in seeing our real interests than the men of this world are in seeing theirs. How quick they are in catching at a good opening for investment! They are of the earth, and love the earth. We who are of heaven, and love heaven, how easily, alas, we miss opportunities to invest for heaven! May our hearts be more keenly set on the things which give needed intelligence for this !

How marked is the order of these chapters :salvation provided in the 14th, embraced by the prodigal in the 15th, then stewardship in the 16th.

QUES. 13.-Please explain 1 Tim. 4 :10-"Who is the Saviour of all men, specially of those that believe.'' Are all men to be saved ?

ANS.-"Saviour" here is not as that of our souls, but as our daily Preserver-the One who does not overlook even a sparrow, but cares for all His creatures; for all men therefore, and especially for those who are believers.

QUES. 14.-Please explain 1 Cor. 7 :14-"Else were your children unclean ; but now are they holy." In what sense are the children holy, when some of them are profligates, scorners, and blasphemers ?

ANS.-The apostle has just been discoursing on marriage, and its relations. He has now come to a new feature in it-a believer and an unbeliever finding themselves, by the conversion of one of the two, bound together. This condition had, thus far, been left unprovided for by Scripture, as the expression, "To the rest speak I, not the Lord," shows. The apostle provides for it now. The marriage tie remains inviolate. The believer sanctifies the unbeliever, and their children are holy. Not holy, of course, in the practical sense, but in the positional sense. The household is, before God, linked with the believing one. He is free therefore to identify them with himself in all household worship-prayer, praise; to disciple them; that is, "teach them to observe all things whatsoever I have commanded yon."

It is henceforth a Christian household, under Christian training and government. Nor has God left this without promise, as verse 16 plainly shows. Law would cast out the unclean one and the children (Ezra 10); grace-the precious grace of God-identifies them with the holy, and declares them holy.

If you are not clear in the difference between being positionally and practically holy, see Heb. 10:10 for the first, and 1 Thess. 4:3 for the second. The ungodly course you speak of could not exist in a Christian household, under Christian government, whatever cue might become after he has left it.

QUES. 15.-Please let us know through "Help and Food" to what the words of Col. 2:21, 22 apply:"Touch not; taste not; handle not; which all are to perish with the using."

ANS.-In reading the previous verses carefully you will see that it is a question of observing Jewish, religious ordinances which consisted in "meat, drink, holy days, new moons, sabbaths," all of which were but " a shadow of things to come "-the things which we now have in Christ.

When Christ came and died, all those ordinances which pointed to Him and His cross ceased. We, Christians, start from that cross. Our past ends there. Christ rises, and the faith which links us with Him gives us the same place :we are risen too. Our all is now therefore in the eternal realities which are in Him :He, Himself, is our meat, our drink, our perpetual holy day, our new beginning without an ending, our eternal sabbath of rest.

Very well, then, says in substance the apostle, if that is so, why then are you yet subject to such ordinances as touch not; taste not; handle not ; things which concern the stomach and not the soul? Why do you allow yourselves to be brought thus under the commandments and doctrines of men? It may look very plausible and very pious, but it is only will worship.

Alas for God's dear 'people who are under such things. They cannot "grow in grace," nor increase in the knowledge of God." They remain spiritual dwarfs.

Dear Mr. Editor,

I have been asked to answer the following questions in" Help and Food," and accordingly send them on to you. C. Grain.
QUES. 16.-Does Scripture teach that a soul starting out in divine faith in Christ and His work has eternal life, and can never perish ?

ANS.-It does, most abundantly-John 10:27-29 very clearly so. But I would call special attention to 1 Peter 1:23. We are born again of the incorruptible, imperishable seed of the word of God. If a person once born again could ever cease to have eternal life, the seed of the word of God implanted in his soul by the Spirit of God would perish in him. This is impossible.

QUES. 17.-Does the epistle oi Jude teach that a man may have divine faith, and afterwards lose it?

ANS.-No ; but it teaches that men-unbelieving men-may creep into Christianity, professing the grace of God of which it is the revelation, and abuse it. They are "ungodly men," and "walk after their own ungodly lusts," and not in the "truth which is after godliness."

QUES. 18.-In the Lord's words to Martha (John 11:20-27) is there anything more than the resurrection of the body ? We know Christ is the resurrection aud the life for the soul primarily, and then for the body, but can the second clause of verse 25, and verse 26, be- applicable to anything but what takes place at the Lord's return ? that is, the resurrection of the body alone.

ANS.-John 11:25, 26 might be expressed thus :"I am the annulment of death and corruption. He who believes on Me, even if he has died, shall have incorruptibility. And he who lives and believes on Me has the annulment of death and corruption." Our Lord is speaking here only a few weeks before the cross, aud as in its shadow-as anticipating it. He was personally the annuller of death and corruption, aud would therefore not only bring back from death and corruption the believer who has seen them, 1:e., has died, but would also abolish them for him who lives believing on Him. It is now true that He has "abolished death and brought incorruption to light." See 2 Tim. 1:10. Faith, under the light of the gospel, lives in the realities beyond death and corruption-in what, therefore, death aud corruption cannot touch. To such, death and corruption are behind them. In this sense they will never die. To them death is a nullity. Properly speaking, death is penalty, but it is not so now to the believer.

It has been maintained that new birth is the sovereign act of God, apart from faith. It is said the time when God quickens a soul is a secret with Himself; that when He imparts life, it remains dormant in the soul until it hears the gospel; that hearing the gospel is what rouses the life already communicated into exercise, and that this, the first movement of the life, is faith.

Is this truth from God ? Has God revealed such a doctrine ? Does Scripture teach it ? Or, is it a human definition of new birth ? When we attempt to define divine things, we need to be very careful. Unless we have positive Scripture for our definitions, we may be far astray, and by them do souls incalculable harm. We should naturally expect, if the statements we have referred to are the truth, to find them in the word of God. But they are not there. And, besides, save a simple passage, the true force of which we shall consider in due time, no scripture is given. The word of God does frequently speak of new birth. The quickening into life of those who are dead in sins is indeed one of the subjects of which it treats; but nowhere is the statement found that new birth is apart from faith.

In John 3:5 we find our Lord says to Nicodemus, "Except a man be born of water and the Spirit." That new birth is by the Spirit will, I suppose, be conceded. The Spirit is the divine agent in the work of the impartation of divine life. Those who are born of God are born by the Spirit. But is no agency employed ? Does the Spirit work without means ? Is new birth the fruit of the putting forth
of divine power merely ? These questions are clearly answered by our Lord in the statement He made to Nicodemus, which we have quoted. He connects being born of the Spirit with being born of water. Water here evidently is used as a symbol of the word of God. New birth then is not an act of the Spirit of God apart from the word of God. Taking this statement as an authoritative declaration on the subject, as we are bound to do, we must say quickening into life is a sovereign act of the Spirit of God by the word of God.

Now i Peter i:23 declares the same thing. "Being born again, not of corruptible seed, but of incorruptible, by the word of God! " Here the divine worker in the work of imparting life is not mentioned. From John 3:5 and other passages we know who the worker is. It is the Spirit of God. But here, as in John 3:5, His work is not apart from the word of God.

We must then maintain that no soul is ever born of God without the word of God. This must be in-insisted on as firmly as that no soul is ever born of God apart from the Spirit of God.

But if we are quickened into life by the Spirit and word of God, then we become children of God by faith. If new birth is by the Spirit and the word, only those who believe are born of God. Not all to whom the word of God is addressed are born of God, but only those who receive it-those who believe it.

Now this is what is affirmed in John i:12, 13 Under law the children of God even were not given the right, or privilege, to be practically the children of God. They were treated as servants. They had
to take the place of servants; they were not given liberty to take the place of the children of God. But after Christ came there was initiated a great dispensational change. Those who received Him, who believed on His name, were given the right, or privilege, or liberty, to be practically the children of God. Those born of God are now privileged to take the place that belongs to them as being God's children, 1:e., to be practically children; not now practically servants, as was the case under law. This is the plain, self-evident meaning of the passage.

It has been sought to use the 13th verse as if it were intended to teach that those who now received Christ and believed on His name had been born of God before they received Him and believed on His name; but that is not the purport of the verse. The mind of the Spirit in the verse is that those who received Christ and believed on His name are those who are born of God. It expresses the characteristic class that have the right to be practically the children of God-the liberty to take that place. It is not at all the object of the Spirit to explain how it happens that they receive Christ; or to show that they were first born of God, and then, consequently, when the gospel was preached to them, they believed it. To take it so is to import into the passage what is not there, and to oppose it to such plain and definite passages as we have already looked at. But rightly understood, however, it is in perfect agreement with them.

We do not feel that it is necessary to pursue the subject further. We have seen that Jno. 3:5 and i Pet. i:23 definitely link faith with being born again. These two passages sufficiently establish the fact of the link.* *See also John 20 :30, 31.-[Ed.* In their light the assertion that new birth is the act of God, independently of faith cannot be maintained. It must be refused, as lacking the support of Scripture. C. Crain

Communion. "Truly our fellowship is with the Father, and with His Son Jesus Christ" (1 John 1:3). What a favor this is! What grace that men should be admitted to it!

Communion is having things in common. It is a true mark of friendship when two persons can sit down together and enjoy the same things, especially if one be much the greater. It is no small matter for a poor, sinful creature to be brought to God in such a fashion as to be able to sit down with God and enjoy communion with Him. There are two great lines of communion with God:First, about His purposes, and then about His character. He has unfolded His purposes to us in His Word. We can sit down with Him and there enjoy all He has been pleased to reveal to us of them. It makes us wise; it makes us intelligent about all that is now going on among men:it lifts the veil of the future, and enables us to read clear into the eternity ahead of us. It fills us with delight at the prospect of what is awaiting all who are subject to Him and His ways; it turns us with holy fear from all which opposes Him, for we know well that nothing opposed to Him can finally succeed, but must fall, to the eternal shame and dishonor of those who have persevered in it.

Then, by the revelation of His purposes and ways, He makes His character known to us, and we learn to love it; we fall in with it; we admire it; we are awed by the awful justice of His unerring and unfailing government; we are won by His prompt forgiveness of any and every repentant offender; we are captivated by the grace which He exercises so richly without transgressing in the least against His other holy attributes; we nestle in His bosom as, in Christ, we learn He is love and our Father.

Who that thus sits down to commune with God does not delight in the wonderful plans and purposes of His will, and does not long to be like Him in character-"followers of God as dear children"?

The Power of the Name of Jesus.

While laboring in the gospel a few years ago in a little village of Ontario, the lady at whose house we were entertained proposed a visit to an afflicted family six miles away. On our way there she pointed to a cottage by the roadside, and said, "An aged Scotchman lives in that cottage; he loves the children of God, and I am sure he would enjoy a call from you." So we alighted at his door and went in.

Judging by the deep furrows of his face, he must have been at least eighty years of age. Addressing him, we said, "The Scriptures say, ' We know that we have passed from death unto life, because we love the brethren. This lady tells me you love brethren; and as I am one of them, I have come in to see you."

His face fairly beamed with joy, and he expressed himself thankful for a visit on such a principle. "Have you known the Lord very long?"we asked.

"Well, there is a story to that," he replied. " I belonged to the kirk from quite a young lad; but whether I belonged to the Lord, He alone knows;

I cannot tell. But I came to Canada, and was steward in a gentleman's house in Kingston, when a poor penitentiary convict killed his guard in trying to escape. He was sentenced to be hung, and during his days of grace was converted through the ministry of an evangelist then preaching in Kingston. This evangelist wrote a little book telling about his conversion. I read the book; and ever since that time I know I belong to the Lord, and no doubt about it; and I tell ye it's a mighty different thing to belonging to the kirk."

" I am very glad to hear my little book has helped you."

"Na!" he cried.

"Yes, I wrote the book."

" Na, it canna be!" he cried again, in much excitement.

'' Yes, it was I who was preaching then in Kingston, and ministered to that poor convict, and wrote the book."

Convinced at last, he rushed to me, grasped me in his arms, and for a long while sobbed aloud.

Christian reader, this is God's way of uniting His people. Jesus, the Son of God, the Son of man, who died for our sins, who rose again, who sits on the right hand of God, who loves the Church, who is coming again to take us where He is:what that blessed Jesus is, and has done for us, and is doing, and is going to do, is the only worthy tie that binds the children of God together. When the power of His glorious name ceases to be in our souls, we are like a flock of sheep without a shepherd, at the mercy of every prowling wolf. Good, precious and needful as sound doctrine and correct living are, they will not keep us if the power of Jesus' name is gone from us. It is the power of His blessed name held in the soul which unites and which preserves us from all that is contrary to it. If it has lost its hold upon us, let us not deceive ourselves, nor lie to Him. He knows it; He loves us still in spite of it; He longs for our hearts, for love like His must have love in return. Let us hide nothing from Him then, and He will yet make us to know the prevailing power of the tie that is in Him. Why should He bid us repent from the loss of first love if there were no recovery from it. ___

He that glorieth, let him glory in the Lord" (1 Cor. 1:31). It is wonderful height to which God has exalted His people of this dispensation, that they should be "the Church, which is His (Christ's) body, the fulness of Him that filleth all in all" (Eph. i:23). It is wonderful grace to live during the present age, when the Spirit of God indwells His people, and gives them a place, a relationship, an understanding of His purposes, and a capacity to commune with Him which others in other ages have not had. All indeed is wonderful height; but if we glory in our height of blessings, instead of in the Lord, we will soon be made to know that pride ill becomes poor worms of the dust taken up and thus exalted by infinite grace.

The cloud of glory did not rest over the great honor put upon Israel, and their supremacy over the nations of the earth; it rested over that marvelous central Tent where was the ark of gold and shittim wood-the Source and Secret of their glory.

ques. 42. – In 2d Peter, 3d chapter, 12th verse, would you think that believers, by pointing sinners to Christ, giving out gospel tracts, preaching and living Christ, praying that God may bless His servants everywhere to the saving of souls, have to do with the "hastening of the coming of the day of God," as I believe the true reading is? Of course, I can understand "looking for," for all true believers have "turned to God from idols, to serve the living and true God, and to wait for His Son from heaven." But can we, by furthering the gospel, that the last one may be gathered in, hasten that day? It would seem so; yet I would be careful about taking such a stand, so would like a word from an older one in the truth.

ANS. – All that you say is most assuredly the true and right Christian mind and practice, and we would earnestly encourage and cultivate it in all. We do not think, however, that it is the thought of the passage. The hastening of the coming of the day of God is in desire, not in time. He has just been saying that all this scene through which we are moving, the heavens which, sur-round the earth, the earth and all the works of man which are upon it, shall be burnt up, and shall melt away with fervent heat; that God's lingering patience meanwhile is for the sake of men, to give them still time for repentance ; that out of all this fearful judgment "new heavens and a new earth, wherein dwelleth righteousness," will come forth. This should produce a longing desire in the people of God, for do they not desire righteousness ? Do they not mourn in a scene so full of unrighteousness? Are they not sufferers with a suffering, groaning creation? Their hearts long for and would hasten the coming of the day of God, whose issues alone can satisfy them.

I have been interested lately in this character of the book of God-that it reveals God to us not by description, but through His own actings. From the beginning of the book it is so; and it is a blessed fact. What a different thing we should have if our God had employed prophets to describe Him! What a precious thing we have in seeing God Himself in action ! Philosophy seems to delight itself in describing God, thinking to magnify its object by long and learned treatises. But this is not the way of Scripture. Scripture allows God to show Himself by His acts, not undertaking to describe Him.

And what a proof that God reveals Himself to us in action and in personality, not by theological description, is the mystery of the incarnation, with all that it led to in the life of Jesus-His childhood, His youth, His subjection under the law at Nazareth, His ministry in His. sayings and doings; His sorrows, temptations, and death; His resurrection and glory! What a witness does all that bear to the great truth that we are here considering together, that God's method has not been to commit the revelation of Himself, who He is, and what He is, to the:description of even inspired men, but that He has chosen to show Himself to us, lovingly and personally. His:own activities bespeak Him, and not the pen of a theologian. J. G. B.

(Leviticus chap. 16.)

The day of atonement was the most marked and important day in the year for Israel. It was the day when the claims of God were met by sacrifice, and His relationships with His people renewed for another twelve months. It had both dispensational and typical teaching in it, however ignorant they may have been of it. By it the people were maintained in outward relationship with Jehovah; but it needed the great Antitype to give that real, true, and eternal relationship with Him. The Holy Spirit has been pleased to give us His teaching of that wonderful day and its ritual in Heb., chaps. 9 and 10, and there are three things which stand out prominently in connection with it. (1) Sin was not put away (chap. 10:4). (2) The worshipers had not a purged conscience (chaps. 9:9 and 10:2). (3) The way into the holiest was not made manifest (chap. 9:8). A state of things which, while established by God in His ways, could never satisfy the desires of His heart which waited for that day and that Sacrifice which would meet His throne, and enable Him to people both heaven and earth with sinners saved by grace, who will praise Him forever.

The chapter opens with God prohibiting Aaron from coming at all times into the holiest,'' within the veil before the mercy seat, which is upon the ark, that he die not" (ver. 2). And the reason given was, "For I will appear in the cloud upon the mercy seat." God was there:and man could not be there except in God's prescribed way and time. " Once a year" only could Aaron approach, and "not without blood" (Heb. 9:7). God had not yet fully revealed Himself. He was shut in, and man was shut out as unable and unfit to approach Him. The way into the holiest was barred, and the high priest alone could enter, and only in God's way and time.

And these sacrifices never put away sin, they only brought it to remembrance (Heb. 10:3, 11), though by means of them the people were sanctified to the purifying of the flesh (Heb. 9:13), and thus retained in outward relationship. But their consciences were never purged (ch. 9:9). The sacrifices were deficient. They failed to meet God's holy and righteous requirement, and they failed to meet the people's condition. They could not touch the throne of God and uphold it in righteousness, nor make a channel through which the affections of His heart might flow righteously and unhinderedly; nor could they meet the deep and crying need of a sin-burdened conscience.

What a contrast we have to all this in the work of Him who said, " Lo, I come to do Thy will, O God."

(1) He was manifested once in the end of the world, for the putting away of sin by the sacrifice of Himself (Heb. 9:26). That mighty sacrificial work is done now, and is attested by the vacant grave and the occupied throne; but the full, blessed results will only be seen when God brings in "new heavens, and a new earth, wherein dwelleth righteousness."

(2) The believer has a purged conscience-"no more conscience of sins" (ro:2). And God has " no more remembrance of sins" (ver. 17). Consequently, now, there is and can be "no more offering for sin " (ver. 18). (3) The way into the holiest is now open, and the believer has boldness to enter in (10:19-23).

These, surely, are most marvelous results of the death of the Lord Jesus. His offering being perfect and of infinite value, the work accomplished by it must be commensurate with it-perfect and eternal. The believer therefore stands before God, according to God's estimate of the infinite perfections and preciousness of the Person-and in all the infinite value of the work of Him who has done God's will, upheld God's throne, and opened a righteous channel for the affections of His heart to flow out unhinderedly to the vilest of His creatures on earth.

In looking at our chapter, Lev. 16, we notice that Aaron had to be robed in "the holy linen garments" (ver. 4); not in his high priestly garments for glory and beauty. Now in the robing of Aaron thus, we have him made typically what the Lord Jesus ever was personally as the holy and spotless One. Aaron looked at alone is always a type of Christ. When his sons are associated with him (ver. 6) it sets forth Christ and the Church; not as the One Body, but as a priestly family, as i Pet. 2:5. Atonement is first made for Aaron and his house, before ever the congregation is brought in. We shall see how all this comes out most blessedly in the work of Christ.

There are various and distinct actions on the part of the priest noted in this chapter; but it required them all to set forth the one truth of Atonement and what was necessary to make it. Though he went in several times in that memorable day, yet it is looked at as one going in-"once a year "-the day on which atonement was made.

Observe the first act. The priest kills the bullock which is to make atonement for himself and his house (ver. 11). Though the blood is not yet presented, death has taken place, and death is the basis of every dealing of God with sinful creatures. But notice again, before we can have the work of Christ to present to God, we must have His person, and so we find Aaron fills his hands full of sweet incense, beaten small, and takes the golden censer full of burning coals from off the brazen altar before the Lord, and puts the incense on the fire and carries it within the veil (ver. 12). In the incense, we have typified the excellencies and perfections of the person of Christ, brought out in all their sweetness and preciousness by the action of fire-judgment.

Thus we have the priest entering with his hands filled with Christ, so to speak. Then as the incense is put on the fire in the censer he stands in the presence of God who appears in the cloud on the mercy-seat. The cloud of incense covers the mercy seat. God surrounds Himself with the perfections of Christ's person brought out in all their sweetness and fragrance by the action of the fire. He looks at the priest as it were through that cloud, although no blood is taken in as yet. How beautifully typical of Him who could ever stand in the presence of the divine Majesty because of what He is in Himself, and whose perfections and excellencies ever rise up before God as sweet incense, and surround Him like a cloud through which He may look at and deal with others-Jesus needed no blood to give Him title to be there. Surely this is very precious for our souls. Christ's holy person first; Christ's precious blood next.

The next thing we notice is, the priest comes and takes of the blood of the bullock and carries it in before God. Having got the Person, he can now present the Work. The action of the priest as seen here is beautiful though very solemn. Slowly he approaches the throne of Jehovah with that which speaks of judgment executed and borne-the blood. With solemn step he nears the ark whereon was the mercy seat, the throne of Jehovah in the midst of His people. What a solemn stillness reigns in that holy place. No voice is heard. No prayer is uttered, as the living God is approached by the priest bearing the token of death which he sprinkles once on the mercy seat, and seven times before it. Why only once on it? Surely because once was sufficient for Him whose claims were being met, for He knows the value of that blood. But when it is a question of the believer having a standing before Him, it is sprinkled seven times. What wondrous grace!

In the blood taken in by the high priest, whether of the bullock for Aaron and his house, or of the goat for the people, we have the claims of God all perfectly met, so that He can act righteously in grace towards all. How sweet to think of Christ in His sacrifice as thus meeting God, and in such perfection that man, in Him, is not only justified but entitled to the glory. This we see in John 13:31, 32; 17:1, 4, 5. It is not only as having borne our sins there, but of so meeting God that He can bless man, yea, put man in glory.

Peace, too, is made by the atonement of Jesus. What a wonderful thought! Then we have the reconciliation of all things as in Col. i:20-22, for the work of Christ touches everything. The holy place -the tabernacle-the altar, are all sprinkled with blood. '' The heavenly things themselves " of course must be "purified with better sacrifices than these" (Heb. 9:23). Yea "He appeared … to put away sin by the sacrifice of Himself"; and the new heaven and the new earth will be based upon, and the everlasting witness to the value of, that same wondrous sacrifice.

Lastly, we have the scape goat brought out and the priest's hands laid on it, and " all their iniquities, all their transgressions, and all their sins " confessed on it and then sent away into to a land not inhabited (ver. 21). Thus we see clearly set forth in this wonderful chapter what the apostle teaches in Col. i as I have said, (1) Peace made. (2) Reconciliation of all things. (3) And you '' hath He reconciled in the body of His flesh through death." May our souls dwell more and more on this wonderful sacrifice of God's beloved Son, and with increasing delight, under the illuminating influence and guidance of the Holy Ghost, till we see His blessed face who has fulfilled it all in His great atoning work at Calvary's cross. Wm. Easton

An Incident of Christian Science."In the course of our journeyings, we came to a friend's house whose daughter was a great sufferer from a complication of ills. A lady friend of theirs, once intimate in the family, had been a "Scientist" healer, and was edging her way to "give treatment " to the sick one. With the word of God in our hand, we exposed her antichristian doctrine before the whole household. The father, who was a sincere Christian, then turned to the "healer" and said, "Madam, will you kindly, upon returning home, read the second epistle of John, and find there the reason why I desire this to be your last visit at my house ?"

Soon after this the suffering daughter went to a distant place where it was hoped her health would be restored. The family here, where she took up her abode, were "Christian Scientists," and in their house frequent meetings were held by that people.

The change of climate, instead of restoring health to the young lady, brought on much worse symptoms, and the end hastily came. Two or three days before the end, she wrote to her father. She confessed to him that she had resented his dismissal of the "healer"; that she thought he lacked consideration for her, as she had hoped by that means to regain health and comfort.

But now she thanked him for his faithfulness; for since coming where she was, she had from her bed in the adjoining room been a listener to their teaching; and, " My dear father," she said, "though near my end, which may take place before this letter reaches you (as it did), were I certain that these people could heal me, I would not accept it at their hands. I have heard their blasphemies concerning our Lord Jesus Christ; and if such people have power to heal, their power is not from God. Far better it is to die and go to be with the Lord, than deny Him and be well here."

The Scientists and Higher Critics.

In a letter of the Hon. S. H. Blake to the Chancellor of Victoria College, Toronto, in which he exposes the clandestine way of Higher Criticism in that institution of learning, the following extract occurs:

"Which of the scientists are we to follow ?And the scientists of which period ?It is said that a scientific library of seven years ago is only fit to be relegated to the dust heap, because of the changes in the views of the scientists of to-day, as compared with the earlier period. Is it the volumes of seven, fourteen, or forty-nine years ago by which we are to mold and alter our Bible ?A scientist leaving a meeting of wise men, in passing home picks up a shell which upsets the conclusion at which they had just arrived, and so proclaims to the public. Another scientist who rejected the deluge, wandering on a mountain, enters a cave in which the various bones collected convince him of the truth of that which he had absolutely denied. You will remember the time that contemptuous laughter was poured out upon those who believed that Moses wrote certain books of the Bible, because, as they affirmed, writing at that period was unknown. You will remember the ridicule that was passed upon those who believed the statements made in the second and third verses of the first chapter of Genesis. Impossible, said they, and we pledge our scientific reputation to the fact that there could not have been light until the creation of the sun. The more learned man of to-day says that the second verse of the first chapter of Genesis, which has stood for over three thousand years, teaches all men, learned or unlearned, that motion gives light, and that therefore the supposed wisdom of the early scientist was but "the oppositions of science falsely so called "-foreseen by the apostle over eighteen hundred years ago. It is a cruel thing to fill the minds of our students with these vagaries and crudities which century after century disappear and are relegated to the paradise of fools, leaving the word of God the same impregnable Rock that the humble, unsophisticated man, not stifled with the wisdom of the world, will ever find it to be.

No, my dear Chancellor, I abhor the thought that our Toronto University should aid in the work of shaking men's confidence in the Bible as being the word of the living God, and so take from them that splendid and all-powerful weapon absolutely needed in fighting aright the battle of life."

I do not pretend to say that every Christian is practically in the state in which Paul was when he could say, "Death worketh in us, but life in you " (chap. 4). Paul held himself as dead-dead as regards the world, and all that is in it; therefore Christ only was working in him. The life of Christ was unhindered in him. As the Christian holds himself dead, so the life of Christ is displayed in him. It is important our hearts should understand what practical Christianity is. It is not merely gracious effects produced in man passing through the world as not belonging to it. The Christian does not belong to it at all, no more than Jesus did. Jesus was not of the world (John 17).

All that is of the world is not of the Father. Was there ever the smallest link between the heart of Christ and the world ? We are brought into the same place of separation. Our wills must be broken lusts judged; and then fulness of divine consolation is poured into the soul. Paul was a vessel into which the direct flow of comfort could be poured. He knew what relationship with the soul and God is :tribulations were only the occasion of bringing it out. He could thus "glory in tribulations"; he could "glory in infirmities," etc. They only brought him into more direct communion with the blessed source of strength. Then we prove the blessedness of what God is, and it can flow out to others. In verse 8 we read, "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life." The occasion brings before him the distinct consciousness of what life and death is. There was no hope as to natural life. How does it find him ?

With the sentence of death in himself, Paul takes Christ's cross into his heart; he reckons himself dead; he holds himself as living in Christ who had already died, he therefore trusts in Him who raiseth the dead. Here we get the expression of Christ in his soul. It isn't merely one passing through the world with the wheels a little better oiled, but every link with the world broken. The sinner has to do with God as a Judge.

The sprinkled blood in Egypt saved the Israelites from God, who was executing judgment; but when they had passed the Red Sea (type of death and resurrection), they get a place with God-the full salvation of God-Egypt done with. When the world put Christ to death, the sentence of death was put upon all that is in it. God raised Him from the dead, and seated Him at His own right hand, giving us a new place where Christ is. We are accepted in the Beloved. The children of Israel were brought out TO GOD; so are we. If a Christian, I am dead to the world. I am alive in Christ, and Christ only. It severs me from the world. It links me with Christ in heaven. God did not create the world as it is. He created paradise, but sin came in, Adam was turned out, and this world has grown up to what it is. God has opened heaven to us in virtue of the work done for us. Christ is there, and it is there we belong. As sinners, our place is in the world; as accepted ones, our place is in heaven. We are not of the world; we are in Christ. If I speak to a sinner, I can say there is salvation for the vilest. To the believer I can say, '' You are in Christ before God." To realize this practically, we must reckon ourselves dead. All links with the world are broken. But we have the consolations of Christ abounding, the blessed inflowing of divine favor.

"We are troubled on every side, yet not distressed; we are perplexed, but not. in despair; persecuted, but not forsaken; cast down, but not destroyed " (4:8, 9). The poor vessel maybe troubled, but not in despair, for God is for him. It may be persecuted, but not forsaken, for God is with him! " Always bearing about in the body the dying of the Lord Jesus." In the death of Christ was there one link with the world left? Not one. "He looked for pity, but there was none"! He might have looked for justice; but the judge washes his hands and gives Him up! The priests cry, "Away with 'him"! His very garments were taken from Him! There was not one ingredient wanting in the death, of Christ to make His cup bitter! Paul could say, "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus," etc. There was no more link between him and the world than there was in the cross of Christ.

There are things, and circumstances, which God uses to write the cross upon our wills and nature.

How wonderful to be permitted to walk through the world and be the epistle of Christ! We are called to manifest the character, ways, spirit and temper of the Blessed One who is perfect. If self is not crucified, that cannot be. I am put before God in all the perfectness of Christ Himself, and Christ in all His perfectness is put before me. Do we shrink from this ? I do not ask, Do we realize it ? Paul could say, "Not as though I had already attained," etc. But how often is the language of the heart, "Spare a little nature;" as much as though it were said, " Do not let me have all Christ." How then can we know the power of joy, if we are thus making terms with God ? (I do not say we would own to this, but do not our ways speak thus ?) Paul could say, " This one thing I do." He had no other object. It did not cost him much to give up " dung and dross"! God disciplines us that we may be emptied of self and find everything in Christ, and Christ everything to us, but He begins the lesson with the assurance, '' I love you perfectly! I bring you into the desert to learn what I am, and what you are, but it is as those I have brought to Myself."

The discipline of the way teaches us what Christ is, and what we are; but if He, in His love, strikes the furrows in the heart, it is that He may sow the seed which shall ripen in glory. Are you content to be in the wilderness with nothing but the manna ? Or, are you saying, "We see nothing but this light food " ? If we want it for our journey, we shall find it every morning, and find it enough; but if we want to settle down, it will never satisfy us! Have we so tasted the love of a dying Jesus, and the glory of a risen Jesus, as to wish for nothing else ? He creates a void in order to fill it. May the Lord give the distinct consciousness that we are redeemed out of the place of sin and condemnation, and that we have a place with God! That is peace. Then we shall have the joy of communion. We are as " white as snow." "Accepted in the Beloved." "We shall be like Him " ! It is perfect love ! I know that love, though I cannot measure it. I cannot measure eternity, but I know I shall never come to the end of it. So with God's perfect love. We learn, and prove, this love in the wilderness, in a way we never can in heaven. Our very need brings it out to us.

This world is a terrible house to live in, but an excellent school to learn in. W. K.

'' seek ye my face … thy face, lord, will I seek. " Psalm 27:8See also Psalm 105:4.

In prayer, I have not only to ask for things, but to realize the presence of Him to whom I speak. The power of prayer is gone if I lose the sense of seeing Him by faith.

Prayer is not only asking right things, but having the sense of the Person there. If I have not that, I lose the sense of His love and of being heard.

When the Holy Spirit leads us into real spiritual worship, it leads into communion with God, into the presence of God; and then, necessarily, all the infinite acceptability to Him of the offering of Christ is present to our spirit. We are associated with it. It forms an integral and necessary part of our communion and worship. We cannot be in the presence of God in communion without finding it there. It is, indeed, the ground of our acceptance, as of our communion. Apart from this, then, our worship falls back into the flesh, our prayers (or praying) will form what is sometimes called "a gift of prayer," (than which, often, nothing is more sorrowful)-a fluent rehearsal of known truths and principles, instead of communion and the expression of our wants and desires in the unction of the Spirit; our singing-pleasure of the ear, taste in music and expressions in which we sympathize-all a form in the flesh and not communion in the Spirit. All this is evil; the Spirit of God owns it not; it is not in the Spirit and in truth . . . The Lord keep us nigh to Himself to judge all things in His presence, for out of it we can judge nothing. J. N. D.

"How poor and feeble are any words of human comfort we can offer, and at best they are but the expression of the truth, ' If one member suffer, the other members suffer with it.' There is, however one source of true comfort; that is the word of God. What a glorious light it sheds into this scene of sorrow and death, fixing our gaze on that blessed One at whose coming the dead in Christ shall rise first; 'then, we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words."

QUES. 1. -In our Bible class lately we had the fifteenth chapter of John, and I did not quite understand the explanation given. Would you kindly explain in help and FOOD the second and sixth verses ? I know that when God has saved a sinner, he is saved for all eternity, and I could not have peace with God if I were not sure of this. But these verses seem to cast a cloud over that precious truth, and I will be thankful for light.

ANS. – First of all, let me say that yon must never allow a passage which needs interpretation to cast a cloud over those which need none. The eternal security of the believer in Christ is affirmed in a multitude of passages of Scripture, in words which need no interpretation, no explanation of any kind. Nothing can contradict them in Scripture, for Scripture cannot contradict itself. If a passage seems to contradict, or is difficult to understand, it is usually because we do not realize sufficiently the subject of which it treats. For instance, in the one you now inquire about, the salvation of the soul is not the subject at all. It conies in only as an adjunct. The Lord looks at Israel, which God had brought out of Egypt into the Holy Land, to be there a fruit-bearing people for His enjoyment, and to be His witnesses among the nations of the heathen. He compares them to a vine planted in a vineyard. See Ps. 80. But they brought forth only wild grapes – nothing for God. So now Christ says, "I am the true vine " – that is, in Me God is going to get fruit He can enjoy. But a 'vine bears fruit through its branches, and Christ's disciples, which were all around Him, were those branches. Some were true disciples, such as Peter and John. They would be " purged," or pruned, as is done to all good vines, that they may yield more and better fruit. Some were false disciples, like Judas and others, and as the fruitless branches of the vine are taken off and burned, so would these be taken to the lake of fire.

Your chief difficulty is in the words "in Me"; for is not a man " in Christ " a new creation, and can such be burned? Surely he is a new creation, as 2 Cor. 5 :17, and other passages, clearly testify ; and surely no one of the new creation can burn. But remember that in such passages as 2 Cor. 5:17 the Lord is seen as Head of the new creation, from whom eternal life flows into every one who is of faith. Not so in John 15. There He is seen as the True Vine, from whom alone God can get any fruit He loves. Thus "in Christ" is vital if it is Christ as Head of the new creation."In Me" is not vital if it is Christ as the True Vine, though to be vitally connected with Him is the only condition in which we can be fruitful branches. The position in which Christ stands, has everything to do with the character of our relation to Him. As the True Vine, all professing Christians are branches in Him, whether they be fruitful or fruitless; and they will all have their proper places at the end-"They that have done good unto the resurrection of life ; and they that have done evil unto the resurrection of damnation" (John 5 :29).

As the Head of the New Creation none are in Him save those who have been born, "not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1 :13).

QUES. 2.-Of whom does Zech. 13 :6 speak ? Does it refer to our Lord? If so, who shall say unto Him, "What are these wounds in Thy hands" ?

ANS.-Yes, the passage refers to our Lord. It looks to the time (now drawing near) of Israel's restoration to their land, and of their exaltation above all the nations of the earth, according to the declared purpose and promise of God. Then they will learn that Jesus, whom they crucified and slew, was the true Messiah, the King from heaven, who alone can bring on their greatness. When they realize this, "They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son" (chap. 12 :10).

They then sleep no more as they do now. They are awake. They confess their guilt and shame. They lovingly ask Him, 'What are these wounds in Thy hands?" and He replies, " Those with which I was wounded in the house of My friends." Like Joseph to his repenting brethren, He does not accuse them (Gen. 45 :1- 15), but stirs love in them and a deeper repentance.

Thus, while it is a Jewish scene, we learn God's way of action to bring about His holy and blessed ends.

(Heb. 4:1-13.)

The Jewish believers addressed in this Epistle seemed in danger of giving up the Christian conflict, and seeking a rest in the wilderness of this world which their faith did not afford them. This would necessarily enfeeble their spiritual vision and cause them to fall after the same manner of unbelief as Israel of old. Although the rest of the land had been set before them as glad tidings indeed, they turned from it. '' The Word preached did not profit them, not being mixed with faith in them that heard it" (ver. 2). So with us, there is no rest apart from faith. "We enter into rest who have believed" (ver. 3, J. N. D.)Therefore while it is called the "Today" of God's grace we are to "encourage ourselves each day " so "that none of you be hardened by the deceitfulness of sin"(chap. 3:13).

There must needs be constant and unswerving activity of faith, for we are become "companions of Christ" (chap. 3:14), the great example of faith's activity from first to last, if through this constancy of faith we hold the beginning of the assurance firm unto the end. If there be at the beginning that genuine faith which links us livingly with Christ God looks for that faith to go on in constant exercise with Christ all through to the end. So it was in Caleb and in Joshua. The possibility of not doing this is shown in the warning," Let us therefore fear, lest, a promise being left of entering into His rest, any one of you might seem to have failed," even as did Israel (chap. 4:1). They had no faith, and no promise avails apart from faith.

As to the rest which "remains," if Joshua had Or given it to them by bringing them into the land, God would not later on have spoken by David of a rest still to come. Joshua and his bringing of the people into the land, and into conflict with its powers, is a type for us of our present entrance by faith, and in the Spirit's power, into heavenly blessing. This we may fail to do, through unbelief and hardening by the deceitfulness of sin, as Israel failed. The exhortation is therefore,'' Let us use diligence to enter into that rest that no one may fall after the same example of not hearkening to the Word" (chap. 4:11). This means work, and. conflict, with suffering in it, for it means to wrestle (not with flesh and blood, of course, but) with wicked and opposing spirits in heavenly places, the types of whom are seen in the nations of Canaan against whom Joshua and Israel had to fight. It is this very work and conflict in connection with our entrance into rest which shows that it has not come yet in all perfect-ness. That still remains for the future. "For he that has entered into his rest, he has rested from his work, as God did from His own " (ver. 10) on the 7th day. Thus the full entering of our rest means the cessation of present work. Until that full entrance we are to "use diligence to enter into that rest" through the activity of faith and '' hearkening to the word " (ver. 11). This is the conflict of Eph. 6, which is at once the means of progress and of present enjoyment of our rest with all its blessing. It also keeps our feet from slipping; it enables us to hold the beginning of our confidence firm unto the end, and thus be the "companions of Christ." For is He not, Joshua-like, the Leader of His people into the land of promise and to the conflict for possession? Should we not covet therefore to be His companions in this warfare ? Think of the battle He fought for us at the cross where He made us who have faith in Him victors over Satan and sin. Shall we not go on now with Him our Leader into the holy fight in taking possession of that inheritance won for us by His death, and which Satan's spiritual powers of darkness would keep from us ? Oh to be " companions of Christ" after this sort! How sweet will be the full rest when it comes, and with Him we lay down the arms of conflict to rest forever with Him, and God is all in all. Are we such warriors ? May God grant that we all may be so, and in increasing measure.

But for this we need to "use diligence." There is no lack of incentive to it, nor of sufficiency for the conflict, "For the word of God is living and operative, etc." (vers. 12, 13). It partakes of the character of God Himself in every phase of His being. It is "living" because He who is "the Life" permeates it throughout. God in every aspect of His being breathes forth from every part, making it a perfect organic whole in which absolute harmony reigns. To add to it therefore, is but to be found a liar (Prov. 30:6). It is by it God is known. The life which pervades it is now in us who have been born again. If we walk in the Spirit of obedience therefore there will be constant harmony between us and this Word. How blessed a link is thus established between us and our God. How we ought to prize the Word. By its every word we are to live. So Christ lived, and so the words He spoke were spirit and life (John 6:63). It is like milk to the babe, the only means of growth (i Pet. 2:2).

It is also operative-ever active. Life is always this; it is by activity that we know life. The Word received in the heart always becomes operative, working in us and through us that which is of God By what is seen in our lives will be seen the extent to which we have received the Word of God in our hearts. We are true givers according as we have first been true receivers. Nor is true reception the acquisition of mere knowledge. This only puffs up. True reception assimilates the Word, and it thus becomes woven into the very life and character. This means exercise-the spirit of prayer and fasting.

In its operation with us we will find it sharp like the surgeon's knife. "It is sharper than any two-edged sword." But it wounds only to heal. It cuts only to remove what hinders growth and development. It works to make us men of God "throughly furnished unto all good works." But if it be the Word of Life, it is also the Word of Light. For after all the Life is the Light. Its rays penetrate into the remotest recesses of our being, dividing soul and spirit, that is, manifesting and separating what is merely natural in us from what is spiritual, that we may judge of all according to God's mind. How important to be able to distinguish between things that differ. How easy it is to deceive ourselves, and think we are spiritual when we are only carrying out our natural desires. The word of God searches out all this; it brings us into the presence of His holiness ; and self, with all that is of it, cannot abide that penetrating eye, but must with its native corruption, be cast off. This is a painful, but a needful and important process, apart from which there is no spiritual growth, but only disease and decrepitude.

But further, it divides both joints and marrow. The outward form and the essence within are both made manifest and properly distinguished. The joints are that which connect the different parts together and facilitate the proper movement of the whole. The marrow is their strength and active power. So the word of God enters into the innermost recesses of our various relationships and connections in life, and dissects and makes plain the elements that are at work. It may show how much we are out of joint with what we should be the most closely joined, or it may show how hollow and empty is the outward form which seems so fair to the natural eye-show how little marrow is secreted within. Truly it is "a discerner of the thoughts and intents of the heart." We would not, could not, know the awful depravity and evil capabilities of our hearts were it not for its searching light and penetrating power. Intercourse with that Word brings and keeps us in the place of humility and needed self-judgment. It means the destruction of pride, the abhorrence of self, the exaltation and enthronement of Christ in our practical lives.
"There is not a creature unapparent before Him." God Himself is so intimately linked up with His Word that the process of revelation effected by it, in making manifest all things, can be spoken of as revelation effected by God Himself. How forcibly, in the use of it, we are often made to feel that '' all things are naked and laid bare to His eyes with whom we have to do." May we submit ourselves to it as we should in godly fear, for herein lies our fullest blessing, our sure and only guide for the path, our strength and sustenance for all the way. J. B. Jr.

We mourn, with all lovers of the word of God, such as the Hon. S. H. Blake, over the dreadful work of these so-called scientists. True science is beautiful:it is the unfolding of the wonderful works of God, and of the magnificent code of laws by which He governs them :how can a true Christian but love that ? But these men are not scientists. They are apostates, covering their tracks with the word "science " and the cloak of religion; Judas-like, keeping outward company with Christ, while waiting for the proper moment to betray Him; Caiaphas-like, professing to guard the people from imposture, while they seek false witnesses to convict Him.

They will succeed. Judas succeeded. Caiaphas succeeded. So will they. Scripture has prophesied their dismal work, and that it is to end in a dreadful night-a night of moral degradation and apostasy, when that wicked one (the Antichrist) shall "be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming:even him, whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie:that they all might be damned who believed not the truth, but had pleasure in unrighteousness " (2 Thess. 2:8-12).

It is evident Christendom is fast ripening for these conditions and the following judgment at the hands of our coming Lord; and this noisy brood of '' Scientists," "Higher Critics," and what-nots, are but the bell-sheep leading the crowd with them to their doom. It were less pitiable if men died of thirst in the midst of a burning desert; but thus to die, amid living waters, who will pity them ?

But those who oppose and expose them are, after all, their best friends, for they are the ones who yet hold back the tide they are pushing on-their testimony, in the power of the Holy Spirit, hindering the progress of evil and delaying judgment.

" We shall be like Him ; for we shall see Him as He is " (1 Jno. 3:2).

And shall I be like Him?
I, who, until He washed me
From all my scarlet sins,
In His most precious blood, and cleansed
Me from my guilt,
Lay in the dunghill, contented there,
Nor knew but that I sat among the princes-
I, who from my youth went e'er astray,
Nor deemed that the path I trod
Would lead to aught but good:
I, who in that Light that lighteth every man
Was darkness only; blind, who thought I saw.
My robes like His that suffered never stain,
But, as in the holy mount, effulgent shone
Whenever His will so willed ?
Mine were rags, and filthy rags:
I deemed them gorgeous robes,
Nor thought but that they covered me

From every eye, nor knew
That darkness was to Him as light,
Nor thought that I was wretched, poor, and blind.
Like Him ? the Christ of God, God's darling One,
Who ever did His will, nor thought to grieve Him,
But in His paths took infinite delight!
Like Him? whom angels praise,
The Conqueror of death and hell!
Oh wondrous thought! nor thought alone
That wastes its strength in vain desire,
But certainty divine, the truth of God!
I shall be like Him :ever like Him :
No more to grieve nor slow to learn
The lessons of His grace and love:
To seek for beauty but in Him :
Nor love but His.
I shall be like Him :
For I shall see Him as He is.
O blessed, wondrous Lord! one sight of Thee
Shall make me as Thou art
Forevermore:such the glory and the power
Of Thy great Being and Thy love !

We are truly thankful for the awakening that appears in many quarters concerning this subject, and we hope the same will produce fruitful and glorious results for eternity. We have suffered great loss, we are persuaded, because there has been lack of wisdom and exercise in giving repentance its right place; and the wonder now is that so many of us have in measure neglected it, when the Word of truth gives it so prominent a place, and leaves us in no uncertain way as to the order of proclaiming it. Whether in the past or present dispensations,-before law, under law, or now under grace-ever since the fall of man (Gen. 3), men have become a prey to sin. All like sheep have followed their own way, but God's call has been loud and long to men on every hand. The light of His word, wherever it penetrates, leads distinctly, and with no uncertain sound it cries, "Repent, repent!"This was the voice of the Spirit in the prophets of old; it was the special mission of John the 'Baptist; and when the Saviour Himself appeared, His call to men was, "Repent ye, and believe the gospel " (Mark i:15). Later on when He sent out the twelve, they went -out and preached that men should repent (Mark 6:12); and His answer to those who spoke to Him concerning the dreadful end of the Galileans was, '' Except ye repent, ye shall all likewise perish " (Luke 13:1-5).

Now let us note the order in which the Holy Spirit presents that truth to us. "Repent ye, and believe the gospel," was the divine order in which the Lord Himself presented it; and if Scripture is closely
followed, this is the divine order always. At the thresh hold of this subject let us state however that repentance is not the gospel. We need to distinguish with care, yet not separate the two themes. We verily believe that this is where mistakes have been made; many true servants have thereby been greatly trammeled, and the deep, searching, penetrating effect of the word of God has been hindered and clouded; all this by not rightly understanding and giving repentance its true place in preaching.

Repentance is the loud and faithful call of a righteous God to His disobedient and sinful creatures- responsible creatures. He has entrusted the preaching of it to the evangelist as he goes forth among the masses of mankind. It is a message sent to sinners:"I am not come to call the righteous, but sinners to repentance" (Matt. 9:13). This is where God's work begins in souls, and is that breakdown of the sinner which prepares the heart and the conscience to receive the gospel,-on the same principle as the plough prepares the ground for the seed. The one precedes the other, and the same hand that holds the plough also sows the precious seed which produces new life with its golden harvest. The plough and the seed basket are not one and the same thing. They are to be rightly distinguished, but not separated. To use one without the other would be fatal; there would be no harvest. The ploughman keeps the sowing in view; the sower, the harvest.

As is God's order in nature, so, we believe, is also His order in spiritual things. Repentance comes first; that the work be solid and abiding, and that souls be not deceived or led into too free a way of confessing Christ, the conscience must be plowed. We have often heard the expression, "I believe in the Lord," and with yet no apparent conscience about sin. Of this danger we would be warned, and seek also to warn others. We would warn everyone who preaches the Word, as also Sunday-school teachers and parents-look for exercise of heart and conscience in every case of professed conversion, because it is written, "God commandeth all men everywhere to repent" (Acts 17:30).

Repentance, let us repeat it, is the work of the Holy Spirit in sinners. It may be deeper with some than with others; it will grow deeper in all as they go on with God, but let us accept nothing as genuine apart from manifest repentance.

But what is repentance ? We have already quoted from the words of the Lord Himself that it is sinners who are called to it, hence it is a work of the Spirit of God with sinners. It is the breakdown of the responsible man before God, and the confession of what he is, as very strikingly illustrated in the case ' of the publican in the temple (Luke 18:13). When man is brought into God's presence by the Spirit of God, and gets a right view of himself and his sins, there will be conviction, and confession too,-the soul gives in, and is conquered. This is repentance; and now is seen the great struggle with the enemy of souls who ever seeks to hinder men from it. It is the time when the preacher needs to be especially alive,-needs to be of a specially prayerful spirit. When the cry is heard, "I have sinned," the answer is readily given, "Deliver him from going down to the pit; I have found a ransom " (Job 33:24). New birth now introduces the soul into a new relationship with God; the man is no more a sinner, but a child of God; forgiveness of sins and salvation are his. God, who is sovereign in all His works, may use various means to produce this-to reach the conscience and heart of man-but whatever means He uses, all can be said to be His goodness, for it is '' the goodness of God that leadeth thee to repentance. " It maybe an earnest warning of the judgment to come, an appeal as from God's love, the holding up of the cross and the work wrought there by the Son of God, the second coming of the Lord, or any other part of the truth, to subdue man's spirit. Whatever it may be, the Spirit uses it as He wills, but all to get at the heart and conscience of man, and lead him to repentance.

The soul is thus made ready for the good seed of the gospel; and when this gospel message is received by faith into the heart, life-new life-and salvation follow. Hence the Scripture order is repentance first, and remission of sins second (Luke 24:47); repentance and conversion (Acts 3:19); repentance unto life (Acts 11:18); repentance towards God and faith towards our Lord Jesus Christ (Acts 20:21); also repentance to salvation (2 Cor. 7:10). Repentance is a divine work, and must not be confounded with divine life. Repentance is connected with the conviction of sin, divine life with new birth. One is the closing up, or the end, of the old life and history ; the other, the beginning of the new. In every soul where God works we must not separate those two important truths, though we must carefully distinguish.

Oh that we were everywhere alive to the necessity of such work as this! A servant of Christ remarked sometime ago, after this truth of repentance had been preached, '' I see my mistake. I have preached the gospel, but it has been like sowing seed upon the unbroken soil of the prairie. I have not been using the plough, and there has been no breaking up-hence no fruit." Let these words carry weight. Let us, in all our service, be definite, and more decided in our appeals to men. Let us yearn over sinners, plead with them, and warn them. Let the compassions of Christ fill our hearts. Let His tears run from our eyes, His love constrain us, and remember in this earnest work that preaching is not teaching, nor mere expositions of Scripture, but, with the Scriptures in hand, a heart-to-heart contact with men. When souls are broken down it is an easy matter to unfold the gospel; the heart is ready then, the soil is prepared, and the precious seed of the gospel has but to be sown, when life- new life, birth-new birth, follows.

The need of man is twofold-life and forgiveness; for the sinner is dead in trespasses and in sins. If dead, then life is needed; if sinners, then forgiveness is needed. But moral death, like the natural, is not the extinction of the responsible man, but a condition of separation or alienation from God:into this condition man fell when he sinned (Gen. 3). When the soul is brought under conviction on account of sin, and the cry for deliverance is heard, "What must I do to be saved?" the plow has wrought in that dead sinner; it has prepared the soil. The heart is ready for the good news, "Believe on the Lord Jesus Christ, and thou shalt be saved." This gospel is the incorruptible seed, the word of God (i Pet. i:23), which, received into the heart by faith, imparts, through the power of the Holy Spirit, the new life-spiritual, eternal life (John 20:31). All that belongs to the new creation is on the principle of faith (Gal. 3:2-5 and 26). This stage of God's work in the soul being reached, we find not a divine work merely (for conviction is a divine work) but a divine life as well; the soul is born anew. Eternal life is the possession of all that are born of God. Relationship as a child in the Father's family is established, and established forever. But this is only one side of the twofold need which is met-life, by new birth, given to one previously dead. But they were not merely dead; they were dead in sins:hence forgiveness was needed also. Can we imagine a soul born again, a child in God's family, a possessor of this new life, and yet not forgiven, not yet cleansed by the blood ? We can readily understand how one, brought thus far, born again, quickened by the Word and the Spirit, not yet having the intelligence of these blessings, and needing the light of Scripture to enter into the conscious enjoyment of what is given them; but the fact itself, that is, God's forgiveness being the portion of every soul born of God, who can question it ? (Acts 13:38, 39; i John 2:12.) The water (that is, the Word) cleanses from our defiled state, and gives new life; the blood cleanses us from all sin-removes all guilt. The blood of atonement removes all that was against us-puts our guilt forever away (i John 1:7).

But return to the other side again:What is it that is given to us ? What is imparted to those who are forgiven ? What is the positive side of our turning to God, as well as the negative side ? The negative side gives us what is put away from the person. The positive side gives us what the person has received. We repeat, every soul who receives the word of life by faith is born of God, is forgiven, is a child in God's family, and hence possesses eternal life. The knowledge of these things will surely, as with any other beginning, at first be very limited, the apprehension more or less vague. Growth, development, intelligence, will all follow; and grace, relationship, our privileges and responsibilities, will all be better understood as the soul goes on with God, and searches the Word of Truth. We are all babes at first, young men in time, and fathers when we become matured Christians ; but our relationship with God is established at new birth; for eternal life is what every one born of God receives in the new birth.

We believe this wonderful truth of new birth, with all the blessedness of its relationships, the endearment and the nearness to the Father's heart and to every one that bears the marks of it, has been greatly undervalued, misunderstood, and misrepresented. Some sign of exercise or conviction about sin has been placed at times as a substitute for it. This degrades new birth, and deceives the subject. We read in Scripture, as God's order, "Repent ye, and believe the gospel." It is guilty sinners who are to repent, and repenting sinners who are to believe the gospel. Again, "Repentance and remission of sins." It is evident that repentance is not remission of sins, but prepares for it. Further, "Repent, and be converted." Repentance, therefore, is not conversion, but precedes it. Again, "Repentance unto life." We see here how these two things are distinguished. Repentance is not from life possessed, but "unto life" needed. Again, "Repentance toward God, and faith toward our Lord Jesus Christ." Here is a clear distinction between repentance and faith. Repentance, to use the words of another, "is the soul's view of self, confessed to God; faith, the soul's view of Christ." Once more, "Repentance unto salvation." Here again, repentance first, salvation following. In all these references from the Scriptures, the order is always the same.

"Repent! " is the preacher's loud trumpet-call to careless, thoughtless, sinful men-not his message to anxious inquirers. Christ came "not to call the righteous, but sinners to repentance," and "there is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."

We verily believe this responsibility which God has laid upon all men, upon sinners, has been sadly overlooked; chiefly by two classes:First, those who are indifferent as to the value of immortal souls (oh that we were everywhere stirred from this sloth and slumber!); second, those who shape everything by schools of doctrine and preconceived ideas. For instance, we are frequently met, when man's responsibility is presented, with the question, "But you wouldn't ask sinners, dead in trespasses and sins, to repent, would you ?" To this we readily answer, "Decidedly we should, for this is the very reason why we call upon men to repent, and warn them of the fearful danger in which they are." "For God has commanded all men, everywhere, to repent." Death, the state of the unconverted, does not mean that they are not living, responsible creatures. It does not mean that they are mummies. No! they are active in sin, though dead in their affections toward God. We are more and more impressed with the thought that many of us have let men off easily in our preaching, and do not seek enough to break up the fallow ground with the loud call of God to men on account of their sins, and in view of their eternal doom. Death here means moral separation from God-the condition Adam fell into in Gen. 3, and in which all are now by natural birth. Hence, as the child grows, it is as natural for it to do what is wrong as it is for the sun to shine. It is natural for the born sinner to sin, and hence God says, " Dead in sins." Similarly, physical death is also separation- separation of the soul from the body, for "the body without the spirit is dead." Then, again, the lake of fire is declared to be " the second death "-separation from God forever. In no case can death be interpreted to mean the extinction of man or his responsibility. With God's responsible creature- man-death is never a state of irresponsibility, wherever applied. It is a separation in the relations which had existed.

Now here is where the evangelist finds his material; this is where he meets his subjects; and from the word of the eternal God he presses their condition-he himself being a subject of grace, who has been delivered from the pit. Awful are the dread realities of eternity for the lost! With this before his heart and mind, and the value of precious souls, he goes abroad with a heart filled with love, and the glory of God in the salvation of men, both upon his heart. He preaches to men:his preaching may vary according as he believes the need calls. At one time he declares '' God is light," and all that it means for men; at another, he declares that "God is love," and what that means for men. At one moment he uses the plow to prepare the soil; at another, he is unfolding the gospel, telling of God's love and righteousness bound up in that gospel. In every case the object in view is to reach the conscience and heart of men, in order to win them for the Lord:if careless, to reach their conscience and lead to conviction and repentance; if under conviction, to show them the way of life and salvation.

Let us all consider this part of divine truth more earnestly, and let us look, as the apostle did, for "works meet for repentance" in those who profess conversion. That is the true evidence and sign that the conscience has been reached, that sin has been judged, and proof given of a new life received. A mother once said to me that all her boys were the Lord's. I asked what were her reasons for thinking so. Her answer was, "They all say they believe." "But," I continued,'' have you ever discerned any exercise about their sins ?" " Why, no," she answered. I then stated that children may learn as parrots to say, "I believe." Reader, be not deceived about such a vital question, and do not deceive others:the devils believe and tremble, but they do not repent and believe. Let parents, teachers, Christian workers, one and all, be more alive to a thorough work in people's souls about the issues of eternity!

" Except ye repent, ye shall all likewise perish," said our Lord when here on the earth. This work, we grant, is deeper in some than in others. By some the sense of sin is more keenly felt, and more fully judged before God. With others there may not be the same apprehension, and hence not the same depth; but we insist that the fact itself must be there. Where rock bottom has not been reached in the soul, or the fallow ground has not been turned over, there may be professions; but, like the stony-ground hearers, they will wither away, because there is no root (Luke 8). In the 8th of Acts, Simon affords us a serious lesson in this respect. Three things are said of him:First, "himself believed"; second, "was baptized"; third, "continued with Philip"; but the after verses show us how far the man was from God and His truth.

John the Baptist, the man who so powerfully brought men's consciences into God's presence, is the man who preached repentance. His ministry of repentance preceded that of the Lord-a necessary work to prepare men's hearts for the Saviour whose characteristic theme was the glad tidings; for it is the gospel itself which is "the power of God unto salvation."

We thoroughly believe we are in the time when God is giving His last call to those in Christendom who have been so long privileged with light. His word to Sardis is, "Repent " (Rev. 3). The coming of the Lord draweth nigh! Souls are asleep everywhere, and many are deceived by a false profession. We need a general awakening among all classes, and we need the Spirit to begin with us, as God's people. The first love of many Christians has departed; and the Lord, who is ever true, speaks, '' I have somewhat against thee. . . . Repent, and do the first works " (Rev. 2). When Christians are thus in the freshness and power of God's things individually and collectively, God will be true to what is of Himself, and we shall have abundance of rain, even if it is "'the latter rain." The gospel spirit will fill our hearts, and we will go forth with the old-time warmth and joy. The Lord's words in Mark 1, "Repent ye, and believe the gospel," will be the burden of our message to the world; " Feed My sheep . . . Feed My lambs," will take the place of scattering them, and loving pastoral care over those saved by the Word of Truth will bless our assemblies. Are we ready for His call ? Are we ready to arise ? Are we ready to say, " Here am I, Lord; send me"? Thus we shall grow according to God's mind and purpose. As the new-born child grows in every way, so shall we; the sense and hatefulness of sin will deepen; self-judgment will become characteristic of the whole life; the indwelling Spirit will unfold through the Word the beauties and perfections of Christ, His person, His work, and His glories:as these things are taken in, all in and around us that is not according to God will be mortified, judged, and the graces, the heavenly graces, of Christ be manifested in our daily life.
A. E. B.

Yet sweet e'en now to see Thy face,
And in Thy love to rest,
All sorrow stilled in Thine embrace,
And soothed upon Thy breast.

Our grief, bereft of all that stings
Through Thy sweet sympathy,
But leaves a broken heart, that sings,
O Lamb of God, to Thee.

Sin and Love.

Sin put into man's heart the thought Sin and Love. of man becoming God into God's heart the thought of God becoming man. Man's thought culminates in the coming Antichrist- "the man of sin . . . the son of perdition, 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," whose end is to be "cast alive into a lake of fire burning with brimstone."

God's thought ends in Christ, who, after having humbled Himself down, down to death, even the death of the cross, returns upon "a white horse . . . His eyes as a flame of fire, and on His head many crowns . . . and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in fine linen, white and clean. . . . And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OP LORDS."

Reader, it is better to be filled with God's thought than with man's, even if it bring present humiliation and suffering.

"This sickness is not unto death, but for the glory of God." John 11:4.

Yet, Lazarus did die. What then does the Lord mean to convey in that expression? It is this:The dying of Lazarus was not simply to end his life here, but for a special purpose, that of proving that Christ was the resurrection as well as the life; that at His presence not only death cannot take place, but the dead must rise. None died in His presence during His ministry here, and the dead to whom He drew near came to life again. He is both the resurrection and the life, and all His dead saints have this special honor put upon them, that they will manifest both these glories of our Saviour, whilst those living at the time of His coming again will only manifest one. It was well worth the pain of going through death therefore.

"The word of God is quick and powerful." Heb. 4:12.

"I cannot better compare the state I have been in since I left the path of truth and rectitude than to that of the hell-fire which awaits the unrepentant. Every time I opened the Bible, it condemned me. Not even a few verses could I read without coming upon something which threw my soul into torment. The last thing was a psalm which I was asked to read. Two verses in the middle of it smote me in such a fashion that I could not proceed. I ceased altogether to open the book, and even avoided the places where it was used. "

Such was the language recently of one who was unburdening his soul, and seeking afresh the face of God. As we listened to it all, the thought came forcibly to mind, What other book in all the world could do this ? What other book is thus alive, and able to speak with power irresistible to the inmost parts of man's moral being ? It is the word of the living God, which in the end will break the man who refuses to bend to it in the beginning.

But it does vastly more:When it has subjected the will, it blesses, cheers, feeds the soul; it tranquilizes it, fills it with holy peace, and sets it aglow with love and hope.

O Book of books, before which all other books must bow, either as the angels of light or as the demons of darkness, before the throne of its Author!

QUES. 7.-Why in 2 Sam. 7:14, 15 is such a difference made between Saul and Solomon? Saul is cut off for iniquity, while Solomon is chastened but not cut off.

ANS.-Because of the difference between the two men-a difference which is made plain in Heb. 12 :7, 8 :" If ye endure chastening, God dealeth with you as with sons ; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons."

Solomon was a sow, and was dealt with as such. Saul was not, and could not therefore be dealt with as such, but was cast off, even as every one will be cast off at the end who has not been born of God, whatever profession he has made here, and whatever position he may have occupied in the house of God.

QUES. 8. Will you please tell me in "Help and Food " what the Scriptures teach about a believer going to law to collect a debt? Is it right for a believer to sue a man of the world to get what is his due ? I desire to know what is the right and proper coarse for me to pursue as a follower of the Lord Jesus Christ.

ANS. Chap. 6 of 1st Cor. makes the matter very plain if the difficulty be between two believers. The matter is not to be carried "before the unjust," as this would be saying that justice can not be done in the house of God, and thus put God and His people to shame. It is to be carried "before the saints" where no lack of righteous and wise men is to be found to judge of such matters. And if things should be so low that such are not to be found there, the sense of shame in publicly exposing the sin of a fellow-believer would lead the sufferer rather to bear the loss. He is himself under grace, and that grace will enable him to endure wrong rather than put the saints to shame before a hostile world.

When it is a man of the world who does the wrong, the matter is very different of course, and Scripture in this case has no definite statement, as it has in the other. Such a man will not listen to a judgment which has no judicial power to enforce its penalty, no matter how righteous it is, and the excommunication of the people of God does not concern him. Nor does he care for the judgment of the Lord Himself at the coming day. If the believer is in circumstances, therefore, where righteousness toward others demands that he should have what is his own, he has no human resource save to sue the offender before the power that can compel him to do the right. If there be faith to appeal to God alone, or grace to suffer the loss, if circumstances permit, the believer will surely be the gainer in the end.

The setting in which an incident is found in Scripture must always be taken into account. Fourteen times the words "At that time" occur in Deuteronomy.

Let us turn to two instances in chapter 10. It begins, "At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto Me in the mount."

In chapter 9 we have a proof that man at his best never answers to the claims of God. Israel had been sheltered from judgment, delivered from Pharaoh, fed with manna; they had drunk water from the smitten rock, been borne upon eagles' wings, separated as God's peculiar treasure, a kingdom of priests, a holy nation. No people had ever been brought thus near to God; and yet no sooner has Moses gone into the mount to receive His law which they pledged themselves to keep, than they break out into open rebellion against God, and dance before the golden calf.

Moses is hurried away to pronounce judgment on them; the two tables of stone, were broken before their eyes; all was over with them on the ground of responsibility, or obedience of law.

What was now to be done ? God ever had a resource, a '' Man of opportunity," that Man whose name was in the volume of the book-" Lo, I come to do Thy will, O God "-and it is just here we find Christ presented to us as the one and only Man who could magnify the law and make it honorable.

Moses is told, in answer to his intercessory prayer, to come into the mount again; but this time he was to make an "ark" to receive the tables of stone which he was to hew out and bring with him.

After forty days he descends again, but this time not to give the tables to the people, but to put them into the ark.

This ark is Christ, who in His prepared body came to do the will of God. He is here set before us in the ark; He is the only one whom God could entrust with His will-the only Man who could perfectly and completely answer to all the claims of God. Nay, more:He not only came to do God's will, but in the way He did it delighted the Father's heart. There was a heavenly charm surrounding Him, a sweet incense ever ascending; for was He not the true meal-offering, with its odor of a sweet smell, affording pleasure to God, drawing out the approbation and appreciation of the Father in His every act and word?

Once and again Heaven opened to declare there was One here who was fulfilling all its good pleasure-one perfect, blessed Man in whom it could be well pleased-the only one among men who could look up into the Father's face and say, "I do always those things that please Him"; " I have glorified Thee on the earth. "

It is this blessed One who is set before us in the ark. How good then to learn, in the utter breakdown of man, there is One who never has failed, and never can fail-Jesus, of whom David wrote, "Thou spakest in vision to Thy Holy One, and saidst, I have laid help upon One that is mighty "; "My covenant shall stand fast with Him; His seed shall endure forever, and His throne as the sun before Me." Yes, He remains the resource of God in every crisis and at all times.
In the next occurrence of the words "At that time," they tell us that it is God's will that others should share His delight in the Son of His love, enter into association, nearness and communion with Him in His thoughts of His "beloved One."

We therefore read that "at that time the Lord separated the tribe of Levi." They were to take the place of the " first-born." Hitherto God had claimed the first-born in every family; but the whole nation had failed, and consequently we get a further unfolding of the divine mind. It was in the thoughts of God to have a people in priestly nearness to Himself, with whom He could make a "covenant of life and peace," who should be the "messengers of the Lord of hosts." They were set apart for three things:

To carry the ark;
To minister to the Lord;
To bless in His name.

We know well how they failed to carry out all this, and as a consequence were set aside, having refused, rejected, crucified Jesus the true ark.

Heb. 12 reminds us that we have taken their place:all believers to-day form part of "the firstborn ones." Just as the tribe of Levi took the place of the first-born in every family, so we Christians are God's "first-born ones."

Are we then among those who "bear the ark"? Are we shining as lights in the world, holding forth the Word of life ? The ark sets forth Christ in the only way He could be seen by the world. The ark, with its cloud, also indicated where they were to go; wherever it journeyed, they were to journey; where it stayed, they remained.

How this would settle a thousand questions as to where we shall go, what we shall do! Our sole business is to follow Christ, to walk in His footsteps, to exalt Him. Their occupation was to carry that which typified Christ through the world; their privilege and responsibility, to uphold Him. Every Christian is a "first-born " one, and thus responsible to carry Christ shoulder-high through this world. This answers to "confessing with our mouth the Lord Jesus." If we are found in association with anything that closes our mouth so that we cannot "confess" Him, we have failed in our mission to "bear the ark of the covenant of the Lord"-that new covenant in which our sins are remitted, remembered no more, and under which we "know the Lord."

Then they were to "stand before the Lord," and "MINISTER TO HIM." God delights to have His people near to Himself; He finds His joy in the adoring worship of their hearts, as they speak well of that beloved Man of His good pleasure, the very mention of whose name is as "ointment poured forth."

We are thus reminded there is a ministry Godward; we are to know what it is with full hands to stand before the Lord; in His very presence to enter into the Father's delights in the Son, and the Son's delights in the Father; for our fellowship is with the Father and with His Son Jesus Christ. We are consciously to enter into all that Christ is to God; to utter His praises, to celebrate His worth in the very holiest, to praise and bless His holy name forever. Then the priests, the Levites, were to

Jesus ! Thou art my hiding-place
From what my sin demands;
I cling to Thine amazing grace,
Thy feet, Thy side, Thy hands.

Jesus ! Thou art my hiding-place
In storm and tempest here;
Though weak, I know Thy love's embrace,
And cast away my fear.

And Thou wilt be my hiding-place
Should death be hoovering round:
Thou wilt bestow sufficient grace
To make my hope abound.

Many of the truths in the epistle to the Hebrews are described by the Spirit of God as Great, Eternal, Living, Better, Perfect, and New. And this is necessarily so, because it is connected with Christ's person, atoning work, and present priestly intercession on behalf of all those who come unto God by Him.

Hence we are not called upon to consider ourselves or our experiences, even as Christians, but to consider Him, the Apostle and High Priest of our confession. Therefore, in considering Him as Apostle and Priest, we consider and are occupied with perfection; for that which He inaugurates as Apostle and maintains as Priest must be perfect; and it is in relation to those who believe in Him, in every detail. And this is Christian perfection. Everything in connection with Christ's sacrifice and priestly intercession is perfection. If any believer, then, desires a book on Christian perfection, let him or her read again and again the epistle to the Hebrews. All is ours, through faith, by virtue of His death.

Christianity, then, flows not from us, but from Christ; and we pass from all connected with ourselves to what God presents to us as having come to pass in Christ as our Apostle and Priest. And surely, beloved children of God, it is only in the measure in which we are thus occupied-Christ-occupied-and divinely instructed that there is a corresponding answer in our walk and ways in this world. For have we not all in some degree learned that occupation with objective truth in Christ, the crucified, glorified and coming Saviour, alone can produce, by the indwelling Spirit who thus occupies us, a corresponding subjective state ? The more clearly we see by faith what is true of us in Christ, the deeper will be the subjective work in us by the Holy Spirit, thus showing forth the virtue, the heavenly life of Him who has called us out of darkness into His marvelous light.

This is the way the Spirit of God operates. He glorifies Christ to us, and thereby produces a life in conformity to that which He occupies us with. We all, looking on the glory of the Lord with unveiled face, are transformed according to the same image (2 Cor. 3:18). This verse explains exactly the office of the Holy Spirit and occupation of the saint as contemplated in Hebrews. The glory of the Lord is fully unveiled, and the veil is off the heart of the saint to gaze upon the glories of the Lord. And it is this that brings about the transformation from what is described in chapter 3:8-17, to the heavenly disposition and ways described in chapter 13-love, hospitality, undefilement, gracious conversation, the end of which i's Jesus Christ, the same yesterday, and to-day, and forever-association with Christ outside the camp, continual praise, doing good, obedience, and prayer. What a transformation! It is the special ministry of the Holy Spirit to the saints.

Let us trace, now, how the Spirit of God uses the striking words before mentioned to designate the truths in this epistle.

I-Great.

Everything in this epistle is "great," in contrast to what had been, and still was, linked up with Judaism. In chapter a the salvation is a "great salvation." Surely those who through misteaching think that anything in or of themselves can affect their salvation, have not the enjoyment of God's great salvation ; for the salvation which is by and through Christ is a great one; the ups and downs, shortcomings or attainments of believers cannot touch it, nor affect it in the least. Yet we would be careful to say that the indifference of believers to the Lord's claims upon them, a life of coldness or indifference, what form soever it may take, will affect their joy and apprehension of it. The believer's enjoyment of this great salvation is often broken by self-pleasing, self-gratification, or a path of self-will. How often do we need to pray, like the Psalmist, " Restore unto me the joy of Thy salvation"! (Ps. 116.) As believers, we are privileged to joy in God through our Lord Jesus Christ, through whom we have received the reconciliation-a Spirit-given joy in Christ; and we are bidden to "rejoice in the Lord always."

In chapter 4 the Lord Jesus is presented as our "great" High Priest, in contrast to Aaron, because Aaron's priesthood was not permanent, whereas Christ has an unending priesthood. Then in chapter 12 the cloud of witnesses with which we are encompassed is a "great" one, a great cloud of witnesses to encourage us to run the race set before us -the race from earth to heaven.

Finally, in chapter 13 the Spirit bears witness to the glorious fact that our Substitute who went into death is risen, and is now the "great" Shepherd of the sheep; so that, in view of this, may we not say, not only, "The Lord is my Shepherd," but the Lord Jesus being our "great" and "chief " Shepherd, He must have preeminence and priority over all others, and our earnest prayer should be one with the Spirit's in this passage, that He lead us to do His blessed will, working in us that which is well-pleasing in God's sight-the paths of righteousness for His name's sake. Truly we may say it is great! Everything is " great." May the greatness of what Christ is, and has done, eclipse everything here, and command our hearts!

2-ETERNAL.

Everything also in Hebrews is "eternal." The throne is eternal, in chapter 1:The salvation is eternal, in chapter 5. The judgment of Christ's rejecters is eternal, in chapter 6. This last is plain. For if the salvation is eternal, the judgment of the despisers, neglecters and refusers-the three classes of unsaved in Hebrews-is and must be eternal. Satan, through his ministers-think of it, Satan's ministers changed as professed ministers of righteousness!-are deceiving souls with the wicked idea of a cessation of judgment, and a hope beyond the grave. Doctrines of demons they are, but the word here is plain-" Eternal judgment."

At the close of this chapter, by way of strong consolation to those who have fled for refuge to Christ, the counsel of God in regard to them in Christ is eternal, immutable.

Then Christ's priesthood, in chapter 7, is said to be " for ever"-eternal; " unchangeable "-intransmissible.

In chapter 9 the redemption is "eternal," and likewise the inheritance; and, in chapter 10, by one
offering He hath perfected '' for ever (eternally) them that are sanctified."

Lastly, in chapter 13 the covenant ratified by His blood is an " eternal " covenant. Yea, all we have in Him, blessed be God, is eternal.

3-living.
Now we have everything as pertaining to life in resurrection, beyond the power of death. God is the "living" God in chapter 3. Then His word is a "living" word (see J. N. D.'s translation), and so the hour has come when the dead hear the voice of the Son of the living God, and they live.

In Luke, chapter 7, the procession of life meets the procession of death at the gates of the city of Nain (pleasant). This pleasant world is now the scene of death and desolation. The Son of God, who has life in Himself, says, "Young man, arise." The word was "living" and operative. It is so now when it reaches the conscience.

In chapter 7 our Priest "ever liveth " to make intercession for us. His intercession for us is unfailing, and will continue as long as His people need it; and while His cross saves us as sinners, His intercession insures the salvation of a saint through all the exigencies of the way. In chapter 10 the way into God's presence is a "living" way. In Psalm 16 it is said of Christ, "Thou wilt show me the path of life," etc. That path is beyond death, and through death He opens to us in resurrection the living way into God's presence even now.

The city is said to be the city of the "living God " in chapter 12; and in chapter 13 Jesus Christ, the author and completer of our faith, is the same "yesterday, and to-day, and forever."How these glorious things should fix our gaze and occupy us!

"I have heard the voice of Jesus,
Tell me not of aught beside;
I have seen the face of Jesus,
All my soul is satisfied."

4-BETTER.

All that we have in Him is said to be "better." As compared with the old covenant, everything in Christ is "better." Our hope of glory is called a "better hope" (7:19). The covenant is a "better covenant" (7:22), and the promises are "better promises" (8 :6). The precious sacrifice of our Lord Jesus is a "better sacrifice" (9:23). And in view of a "better" substance in heaven, the believing Hebrews could surrender things here. Our future home is called a "better country" (11:16); and in contrast to an earthly deliverance from suffering, for the truth's sake, the saints looked forward to a "better resurrection" (11:35). With such joys before us in Christ, can we not sing-

" O worldly pomp and glory,
Your charms are spread in vain !
I've heard a truer story,
I've found a truer gain.
Where Christ a place prepareth,
There is my blest abode;
There shall I gaze on Jesus,
There shall I dwell with God."

5-PERFECT.

Here we find perfection. All that flows from Him, the fruit of His death, of the corn of wheat going into the ground, is perfect. What a relief to turn from everything connected with self-perfection in the flesh in its many subtle forms-to everything connected with Christ!

First, we are called to "go on unto perfection" in chapter 6. In chapter 7 Christ is said to be a Priest "perfected" (margin) for evermore. Then if the Old Covenant, which was connected with an imperfect priest, Aaron, were faulty,-"for the law made nothing perfect,"-it is plainly seen that the New Covenant is faultless, and therefore perfect. All that we have in Christ is by virtue of His atoning death, without fault-perfect; and this line of truth is unfolded in chapter 10. If the law did not make the comers perfect, the offering of the body of Christ once for all to God for us does make us "perfect"; it gives us a purged conscience before God. " For by one offering He hath perfected forever them that are sanctified."

Lastly, in chapter 13 the God of peace will "perfect " us in every good work.

Thus we can plainly see that everything in Christ for us is perfection. Let us know of no other perfection, that we may be able to help those deluded ones who are floundering about in the quagmire of perfection in the flesh.

6-new.

All things in Christ too are "new," in contrast to the old, or what went before. A "new covenant," a new "sanctuary," and a "new way"-chapters 8, 9, and 10.

These then are some of the characteristics of the truth presented to us in Hebrews. It is the truth of Christianity opened to believing Jews, and therefore belonging to us who are Christ's-truth connected with our Apostle and High Priest-things called by the Holy Spirit "good things to come," but already brought to light for our joy and delight, and of which Christ is now the minister (chapter 8).

May He Himself and these things be the constant occupation of our hearts! Oh, what things for saints to talk about when meeting together! They allow no waste of time in quibbling over trivialities which help none, stumble the weak, and produce but starvation and poverty. But these precious things nourish the sheep and the lambs by sound teaching and godly example. " My meditation of Him shall be sweet:I will be glad in the Lord" (Ps. 104:34).

D. C. T.

Nahum says, "The Lord hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet" (Nah. i:3). What more comforting for the tried soul than words like these! Does thy sky seem overcast with clouds, impenetrable and gloomy? Oh remember, they are but the dust of His feet. Thy Lord is just above them. Does the storm beat furiously upon thy rock-foundationed house? It shall not be able to work thee any real damage for the Lord hath His way in storm and whirlwind, and He maketh all things work for the good of those who love Him, who are His called and chosen.
H. A. I.

The question I have put as the subject of this paper has been asked of me several times of late. Invariably I have answered, "No." I have been told, " It is being taught that the power to dispose of the kingdoms of the world is in the hands of Satan." To this I have replied, "He, no doubt, claims to have the power, but God never gave it to him." This has been answered by replying:"In Luke 4:5-8, Satan told our Lord that the power and glory of this world had been delivered to him, and that he had the power to dispose of it as he willed. And, further, the Lord did not deny it." But it will not do to argue that because the Lord did not deny what Satan said, therefore what he said is the truth. In vers. 9-12 we find Satan apparently quoting a scripture, but he really misquotes it; and yet the Lord does not tell him, "You have misquoted the scripture. " In misquoting, he perverted it; yet the Lord does not say, '' You are perverting the scripture." It surely will not do to argue from this that Satan was not misquoting or perverting the scripture. The answer to this has been, "Yes, but Satan can tell the truth when it suits him to do so; and when he tells the Lord that the power and glory of all the kingdoms of this world have been delivered to him, and that he gives it all to whomsoever he wills, he is not telling one of his lies."To this I answer:Is not this putting over-much confidence in Satan ? Is it ever safe to believe him? Can we trust him at any time ? Is it not our confidence he desires ? If we believe him at any time, or as to anything, have we not put ourselves in his power? Is it not better and wiser to trust implicitly what our Lord said about him? In John 8:44 He says, "He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own:for he is a liar, and the father of it."There is then no truth in him- no truth at all. Surely then we may safely conclude he did not tell the truth when he claimed to have power to give to whomsoever he would all the power and glory of the kingdoms of this world.

But it is said, " Our Lord acknowledged him to be 'the prince of this world' (John 12:31; 14:30; 16:11); and he is also said to be ' the god of this world' in 2 Cor. 4:4." True; but in what sense? Is it in the sense that this world has been, legally and authoritatively delivered to him ? Surely not. Is it in the sense that the kingdoms of this world have been legally and authoritatively put into his hands? No. In what sense then? Let Scripture tell us.

In Gen. i:28 we are told that God put this world -the air, the sea and the land, and all things in them-into the hand of man. In chap. 3 we find man selling out to Satan; but was God a party to the transaction ? In no wise. The delivering of the world into man's hands in chap, i was simply giving it to him as a trust. When man sold himself to Satan, could he sell God's rights? Surely not. What is it then that actually took place when man surrendered to Satan ? This :A moral state, or sphere, was introduced into this world to which Satan gave character, and of which he then became prince and god. Of this moral age which then began, Satan has continued to be prince and god. He is still its prince and god. But as regards the things which God gave to Adam as a trust, however much Satan is able to usurp them through having got man into his power, they are God's things. They belong absolutely to God, and He has absolute control. Satan's usurpation of them is only as far as God permits it.

But further :The kingdoms of this world were not formed when Adam surrendered to Satan. They were not formed until after the flood. Now in considering this matter, we must remember that government is a divine institution. God has authorized it. The kingdoms of this world exist as having, not the authority of Satan, but of God, for their existence. Rulers are, in character and principle, ministers of God. Faithful or unfaithful, they are directly accountable to Him. See Rom. 13:1-4.

It is true that Satan has to a great extent usurped these kingdoms, but only as far as God has permitted it. God is still at the helm, and it is He who is in fact overruling. He says, in Ezek. 21:27, "I" will overturn, overturn, overturn it:and it shall be no more, until He come whose right it is; and I will give it to Him." So it is God, not Satan, who puts down one kingdom and raises up another. Satan, then, can give the power and glory of the kingdoms of this world to none unless God permit. They are not in his hands at all, save to the extent he is permitted to usurp them. Whatever designs he may have, he is limited as to the extent to which he can carry them out. He is under restraint. There is what withholds (2 Thess. 2:6).The development of evil is limited. It will develop only so far as God suffers it. Satan will never succeed in promoting the wrath of man beyond the limit of what God can turn to His own glory. The rest, whatever may be purposed by Satan, will be restrained (Ps. 76:10).

Before closing, I wish to touch on another point. It has been represented that Satan is disappointed at his inability to control man and keep him from the depths of degradation to which in many cases he has fallen; that his effort has been, and is, "not to drag men down, but to lift them up." What confidence in Satan's good motives! The simple truth is, Satan is Christ's arch enemy; and such is his antagonism to Christ, that he will go to any lengths in opposing Him, regardless of how men may be affected. In Eph. 2:a we learn that in past times, as well as now, men walked according to the course, or age, of this world. It was then the prince of the power of the air that led men. It is the same spirit that is working now in the children of disobedience. Now verse 3 shows that whether then or now, Satan's. control over men is through pride and the lusts of the flesh. These have a twofold character-"the desires of the flesh, and of the mind."Satan will satiate men in gratifying either, to lure them on in antagonism to Christ. There is nothing to show that he cares one bit what the results to men are, whether present or future. He is not moved by any feelings of pity or consideration for men. In some men "the lusts of the mind" predominate; in others, "the lusts of the flesh"; but Satan will use either, according as he sees which will best serve his purpose. This, we know, is to keep men in the blindness of their unbelief.

Satan is not a philanthropist, though he seeks to pervert the philanthropy of men. He is in no sense the friend of men, though he may assume the role of "an angel of light."He is a murderer-the murderer of man. He is the liar-the source of all lies. These being his character, his names, he is
never to be believed.

What audacity in the murderer and the liar to tell the "Heir of all things" that the power and glory of the kingdoms of this world were in his hands, to dispose of as he willed! The very statement shows to what lengths his desperation had driven him! Think of lying thus to the very "possessor of heaven and earth "! C. Crain

"Sorrow upon Sorrow." Phil. 2:27.

The dear servant of Christ, in his Roman dungeon, counted it "mercy," and his being saved from having "sorrow upon sorrow," that his loved "brother and companion in labor, and fellow-soldier," Epaphroditus, had been safely brought through a dangerous illness.

God has not seen fit to deal so with us recently. But a few weeks ago He called home our brother F. H. Jeannin. He had but just put on the harness, and it was yet to be proved how he would wear it in a path which is devoid of human praise, and where there is nothing to allure human ambitions. He was not allowed to prove it.

Now, just as we go to press, the news reaches us that the Lord has taken to Himself our brother E. Acomb. He had but just returned home from a long and laborious season of ministry. He died in the harness in which he had patiently, faithfully served for many years. Rich in experience, piety, knowledge, he was so well equipped for the service of our Lord that, at His taking him away from us, one can but fall at His feet in wonder and sorrow. Do we murmur ? Nay, nay! He who loved the Church enough to give Himself for it cannot err in love or in wisdom in taking His servant home. But we mourn our loss. We weep with the afflicted people of God whom he served, comforted, and edified. We weep too with his sorrowing wife and children. We pray that the sorrow may produce all the good which a God of love surely intends for all concerned in such a trial.

The articles from our brother's pen in this magazine have been a blessing to many. Several are yet in our hands awaiting publication, and will, D. V., appear in due time.

The Cross.

Blessed be God, what I am is no longer in question. The throne of gory – "great white throne" where every shade of evil will be detected and judged-can reveal nothing new of what is in me, can detect nothing that has not been detected by the Cross and put away by it. At the cross, God said, This is the fruit and the end of all your sins, from your first breath on earth to your last; not one of them can ever be brought against you; there, they are righteously put away, forgiven, and forgotten. Not only so, but there too what you are in Adam-fit only for wrath, and death, and judgment-is ended forever before Me Your "old man" has been crucified there. All the sin within you, which you justly hate, is as truly gone from My sight as all the sins you have committed.

Oh wondrous Cross! revealing all sin and putting it away-darkness and woe to Him who hung there, but light and peace to me; death and judgment His, but life and righteousness mine; distance and forsaking His, but nearness and acceptance mine. O Jesus, Saviour, if already here Thy cross so justly endears Thee to the heart, and makes Thee its supreme Object, what will it be when we know as we are known! How blest must they be who are no more in the strife here, but are present with Thee! What a day will Thy coming again usher in!-the eternal day of joyful reaping the fruit of that dreadful night of sorrow.

"The word of God and the testimony of Jesus Christ." Rev. 1:9.
John tells us in this passage that he was "in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ." Again in chapter 6 :9 he says, " I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held."

Having knowledge of the word of God is not all, therefore ; and preaching that blessed Word is not all, needful and important as it is. The testimony of Jesus Christ goes further:it includes the effect of the Word in myself and in the Church. It takes in the character which truth is intended to form in us, and the path it marks out for our feet; for truth is no mere theory, no barren philosophy, but such a revelation of the living God as necessitates a practical course suited to what He is.

All they of Asia, though turned away from Paul, would no doubt have claimed that they preached the word of God as well as he, and perhaps with much greater natural abilities, yet they were no longer with him in the testimony of our Lord. He exhorts even his beloved son in the faith, and devoted fellow-worker, not to be ashamed of that testimony (2 Tim. i:8). The truth practiced has more reproach than the truth preached. Many will allow it to be preached, in a measure at least, who would rebel at once against its practice.

A Divine Constitution.

The constitutionality of the Church is no more by "the continuity of the Lord's table" than by "apostolic succession."It is, in the power of the Holy Ghost by holding the Head (Christ), from which all the body, by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God" (Col. 2:19).

Assumption, trickery, hypocrisy, will not be wanting in the maintenance of the first two systems; truth, holiness, love, will mark the other, as indeed they mark every divine institution and principle.

The nature and character of this blessing we may gather from the close of Num. 6.

They were to announce to His people Israel the delight of God to bless, to tell of the grace of His heart, the peace He delights to impart, the shining of His face, the power of His hand to keep those He blessed, and other precious attributes bound up with His name,

It is suggestive that the place and "time" of this separation of the Levites is connected with Jotbath. They had traveled from Beeroth, which means "wells," to Jotbath, which means "rivers." They were to be "rivers of waters," streams of refreshing, now.

This surely is what we are to be in this world- out of our belly " rivers " are to flow to the parched and weary hearts all round us. We start at the wells, we drink of the fountain-Jesus; and coming to Him, He so fills and satisfies us, that there is an overflow. A river is the outcome and overflow of the spring:so, as the Spirit of God is ungrieved in us, He makes us channels of refreshment and blessing to others.

The gospel is not only "I will bless thee," but I will bless thee so fully that thou shalt "be a blessing." We are to show forth the virtues of Him who has called us out of darkness into His "marvelous light," to make known among men the unsearchable riches of Christ, to proclaim the love of God, the glories of the person and work of Christ, to declare there is blessing for man bound up with the name of Jesus-blessing for "whosoever will."

To bless "in His name" is our happy service.
To " bear the ark" our daily responsibility.
To "stand before the Lord and minister to Him" our abiding privilege.

It is well also to notice that these "Levites" had no resources here, no inheritance. The Lord was their inheritance; all their portion was to be found in Him; apart from what they possessed in Him, they were poor indeed.

Paul was a true Levite, "having nothing, yet possessing all things":he found an unfailing treasure-house in God for all his needs for time and eternity.

The more simply and truly we learn that all our blessings are in the Lord, outside the world, the more God becomes our everlasting portion, we shall be in a spiritual condition to worship God in the Spirit, become witnesses for Christ, and exponents of the heart of God to men, blessing in His name. H. N.

At the opening of our conference, as we have gathered together for prayer, I thought it would be well to read the apostle's second prayer, as recorded in the epistle to the Ephesians. His first prayer is given in chap. 1; 15-23, and is also one full of richest instruction. This one in chap. 3 appears in the center, comes in between the two parts, of the epistle, the doctrinal and the practical. The great doctrine of this letter to the saints at Ephesus is given in the first three chapters; and at the close of this part the apostle bows his knees unto the God and Father of our Lord Jesus Christ, and lets out the breathings of his heart to God for those saints. Then follows the practical part, which covers the remainder of the epistle.

There are four things in this prayer that I desire to say a word upon:

First. Paul prayed that the saints might be "strengthened with might by His Spirit in the inner man " (ver. 16), Now, beloved, let us ask ourselves at the beginning of our conference, For what did we come here at this time ? Let there be some heart-searching among us at this meeting. I see that there are many young people gathered. Thank God for such; for in a day like ours, when such a large premium is given for the presence and company of the young, to have them in a gathering such as this bespeaks the marvelous grace of God. But let us all ask ourselves, now that we are here, What are our intentions in these meetings ? Men of the world gather at this season of the year for merry-making. Let it not be, with any of us, merely to have a social time-blessed as it is for us to enjoy fellowship when gathered together; but we need more than that now, and shall we not turn to God this evening and say we desire more ? And will not our earnest, heartfelt prayer be for God to come in and give us a spiritual awakening, a ministry of the Spirit that will quicken us and give us more spiritual power ? I feel this to be the great need to-day with our young people in the little gatherings throughout the country. The apostle prayed that the saints might be strengthened by the Spirit in the inner man. Let us turn to the Father of our Lord Jesus Christ, and sincerely ask Him this for ourselves. If we ask in faith, we shall be richly supplied; we shall separate after our conference with that which will enable us, each one, to be a better witness for the Lord; and we shall thus carry away blessing to the different communities where we belong.

The apostle prays for this blessing for the saints at Ephesus, and adds, "according to the riches of His glory." Let me read it, rather, "wealth of His glory." In this we learn that there is no stint with our God; there is untold wealth with Him; all is to be found in Christ glorified in the heavens, and God desires to distribute this for our hearts to appropriate it now. Our reception of it will all depend upon the condition of our souls at this time.

See the case of Joseph in Egypt. All the corn of the seven plentiful years had been gathered up and placed in store, and all this abundance was under Joseph's control. When the time of need came, and his brethren sought food, they had to turn their faces to Joseph. When they went to Pharaoh, his answer was, "Go to Joseph." Transfer this to our day, and put it in New Testament language. Do we ask our God this evening for "corn," for food to build us up and nourish us in the inner man, that we may be strong in this world for Him ? If this is the burden of our prayer, I assure every one that we shall not be disappointed. Joseph's brethren, both for themselves and others, brought empty sacks -the suited thing for needy ones. Have we brought our empty sacks at this time ? If so, the promise is, "He will fill the empty with good things." When they came, sack in hand, and expressed their need, Joseph turned them over to the steward of his house, and asked him to supply it. This steward is to us the Holy Spirit. Their empty sacks were filled full. May our coming together work with us like results! Let us pray for the ministry that will lay before us the very corn of heaven, the old corn itself; then we may expect among us a spiritual awakening.

I feel more than anxious that God may come in at this time and help us; for I have felt often, along with others, a lack of power when we have come together like this. The social has too much absorbed the spiritual. This is to be overcome. It denotes a lack of devotedness, which others, with less light but more self-denial, manifest. Let it stir us up to self-judgment, to the end that devotedness, prayer-fulness and self-denial may abound with us. If we follow the Lord and His guiding, we may find it needful to take the sharp knife and cut off various things which we have allowed, but we will get a fuller view of God and His beloved Son now in glory.

An old brother in the West, a few years ago, arose at the close of a meeting (where rich blessing had
been enjoyed by all gathered), and said that as he had been getting a blessed view of his portion in Christ in the present, and of what the future would be for him with our Lord on high, this world had been made to appear to him as a very little thing. May the Lord at this time work in the same way with us, open up to us the glories into which Christ has gone, the fulness and sufficiency that are to be found in Him; then this world which offers us many attractions, especially to the young, will stand out before the vision of our souls as but a little thing.

Second. The next desire of the apostle was, "That Christ may dwell in your hearts by faith " (ver. 17). This desire naturally follows that of being strengthened by His Spirit; for the Spirit brings us face to face with our Lord, whose glory fills the heavens. If such is His place in heaven, the Spirit would have it in the believer's heart too. If we have not been giving Him this place in the past, open up to-night the heart-door, and let Him who is the King of glory enter in and take the place which belongs to Him.

The question may be asked, How can Christ dwell in hearts like ours ? The answer is given in our verse-By faith. Faith opens all to Him, as the bride in Canticles said, "Let my Beloved come into His garden, and eat His pleasant fruits." When such a desire is expressed to our Lord, immediately He responds by saying, "I am come into My garden, My sister, My spouse:I have gathered My myrrh with My spice; I have eaten My honeycomb with My honey; I have drunk My wine with My milk:eat, O friends; drink, yea, drink abundantly, O beloved." This answers to the apostle's desire in Eph. 3-Christ dwelling in the heart by faith.

In one of the French wars during the time of Napoleon there lay a soldier wounded on the battlefield. As the surgeon probed for the bullet, the poor man cried, when he reached the region of the heart, "Be careful, be careful now; you are getting near to Napoleon." Napoleon lived in the soldier's heart. Christ lives in the believer's heart.

Third. The apostle desires that they, "being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge." This is a full desire; for when Christ's love in its unfathomable depths is apprehended, He gets that place in the heart which enables us to lay hold of all revealed truth. We can then take in such things as these great revelations of Eph. i, 2, and 3; and what was previously a mystery, is now apprehended and enjoyed. May we be enabled by the Spirit to take in and to retain the blessings thus given.

At a time like this, of Satanic activity in divine things, we need to have our hearts stirred often to Bible study. As we search the Scriptures prayerfully and thoughtfully, the Spirit of God gives us increasing apprehension of the great wealth of truth revealed therein. Rest assured, it has a breadth, a length, a depth and height that none of us has ever yet fully taken in.

Fourth. The apostle desires that they "might be filled with all the fulness of God" (ver. 19). Beloved, is not this a wonderful thought-filled with God's fulness ? We believe the fulness of God is all in the person of Christ. Years ago, while sitting beside the Mississippi river, with the immense fulness that it contained before me, I read this passage, and it opened up to me with increased beauty. Suppose that I drew near to the edge of that great stream and drank from its fulness until I was filled, would that slacken or lower that immense fulness ? No; the river would abide the same, yet I would be full, filled from its fulness. This is the idea. So millions in the past have drunk, have been filled from the fulness of God, and millions more may yet drink; yea, we shall drink forever from the river of His pleasure, yet the fulness abides. It is infinite, fathomless. May we, beloved, bow down low at this time, and drink of what is there-the pure stream, be refreshed, and, with the supply thus gathered from the fulness of God, go forth in the power of the Spirit, and carry a blessing to our homes, our assemblies, our communities-a blessing which will be to His eternal praise.

If such results follow our coming together at this time, we shall not have come together in vain. May God grant that it may be so, for His name's sake!

there is a beautiful figure of speech employed in the closing verses of the 6th chapter of Hebrews, that is often lost sight of, for lack of knowing that the word rendered "Forerunner" was frequently used by the Greeks as a nautical term.

Most of the Grecian harbors were separated from the sea by a dangerous bar. At low tide a large vessel could not pass over this bar, but it was customary to send over a rowboat called "the forerunner," which bore the anchor of the ship into the harbor, and there dropped it. Outside, the large boat might be tossing on the billows, but the anchor held inside the bar, and when the tide rose the vessel was drawn over the obstruction into the smooth and safe waters of the bay. So, writes the apostle, though we may now be exposed to storm and danger, we have strong consolation " who have fled for refuge to lay hold upon the hope set before us:which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the Forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchizedek." H. A. I.

By C. H. M.

We are again called to follow David into the valley of humiliation-a deep valley indeed, where grievous sin and its bitter fruits are fully seen. It is really wonderful to trace the checkered path of this remarkable man. No sooner has the hand of love restored his soul, and set his feet again upon the rock, than he is plunged into the depths of corruption. We have just seen his error in reference to the house of God graciously corrected, and we are now to behold him led captive in the chains of natural desire. Such, alas! is man-a poor, halting, stumbling creature, needing at every moment the fullest exercise of divine grace and forbearance.

The history of the most obscure believer will be found to exhibit, though on a smaller scale, all the roughnesses, inequalities, and inconsistencies observable in David's course. Indeed, it is this that renders the narrative of his life and times so peculiarly, so touchingly interesting to us.

Where is the heart that has not been assailed by the power of unbelief, like David when he fled for refuge to the king of Gath ? or by mistaken notions in reference to the Lord's service, like David when he sought to build a house for God before the time? or by emotions of self-complacency and pride, like David when he sought to number the people ? or by the vile lustings of nature, like David in the matter of Uriah the Hittite ? If there be such a heart, it will find but little interest in tracing the ways of David. But well I know my reader has not such a heart, for wherever there is a human heart, there is also the susceptibility of all that I have been enumerating, and, therefore, the grace that could meet David must be precious to every heart that knows its own plague.

The section of our history on which we are now entering is an extensive one, embracing important principles of Christian experience and divine dealing. The facts of the case are, doubtless, familiar to all; but it will be profitable to look closely at them. David's sin led to Absalom's conspiracy. "And it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem " (2 Sam. ii:i). David, instead of being out at the head of his army, exercising himself in the hardships and fatigues of war, was quietly reposing at home. This was giving the enemy a manifest advantage over him. The moment a man absents himself from his post of duty, or retires from the place of conflict, he renders himself weak. He has taken off the harness, and will, undoubtedly, be pierced by the arrow of the enemy. While at work for the Lord, be the work what it may, nature is kept under pressure; but when at ease, nature begins to work, and feel the action and influence of external things. We should seriously ponder this. Satan will ever find mischief for idle hearts, as well as idle hands. David was made to feel this. Had he been at Rabbah, with his army, his eye would not have rested upon an object calculated to act upon the corrupt principle within; but the very act of tarrying home afforded an opening for the enemy to come in upon him.

It is well to be ever on the watch, for we have a watchful enemy. "Be sober, be vigilant," says the apostle; "because your adversary, the devil, as a roaring lion walketh about, seeking whom he may devour." Satan watches his opportunity, and when he finds a soul unoccupied with his proper service, he will surely seek to involve him in evil. It is, therefore, safe and healthful to be diligently engaged in service-service flowing out of communion with God, for we are thus in an attitude of positive hostility to the enemy; but if we are not acting in hostility, he will use us as instruments for his own ends. When David failed in energy, as the captain of the hosts of Israel, he became the slave of lust. Sad picture! Solemn-most solemn warning for our souls!