Ques. 6.-In Matthew 25 :46, we read, "These shall go away into everlasting punishment, but the righteous into life eternal." Is this their final judgment, or must they appear before the Great White Throne also ?

Ans.-Note that Matt. 25 :46 speaks of a class who in the Lord's absence have shown by their conduct they were no friends of those whom He calls "these my brethren "-the godly Jewish remnant, who will be hated and fearfully persecuted by the apostates of their own nation and of the world at large. When the King returns to establish His kingdom, the workers of iniquity are gathered out of His kingdom (Matt. 13:41); they are (by death we may suppose) cast out of His Kingdom, and their judgment as a class pronounced. But there remains the Great White Throne judgment, where the wicked dead, raised, are individually judged according to their works (Rev. 20 :12), and apportionment is made to each according to divine, perfect knowledge (Luke 12:47, 48).

Ques. 7.-Do the "quick " in Acts 10 :42 refer exclusively to the ungodly who will be living upon the earth when Christ come as in Rev. 19?

Ans.-This judgment of "the quick" (the living) is described by our Lord in Matt. 25 :31-46. The ungodly,"the goats," are cast out of the kingdom. "The sheep," the redeemed, have their part in the earthly kingdom of the Son of Man. (See previous answer, No. 6.)

Ques. 8.-Does God elect those who are to be saved, and also elects those who are to be lost? Also, did God hate Esau before he was born, or because of his life or conduct ? Please answer in Help and Food?

Ans.-Unless God exercised sovereign grace none would be saved, for, as it is written of man at large, ""When they knew God, they glorified Him not as God, neither were thankful, but became vain in their imaginations . . . and as they did not like to retain God in their knowledge, God gave them over to a reprobate mind," etc. (Rom. 1:21, 28). So Rom. 3 :11 says, "There is none that seeketh after God." And when the Son of God came in divine grace seeking sinful man, the Holy Spirit's record is, "He was in the world, and the world was made by Him, and the world knew Him not"-so sunken in darkness it was; and as to the Jews, "His own," who somewhat perceived who He was, they said, "Come, let us kill Him," etc. etc. "What hope then of any being saved? Just this:"All that the Father giveth Me shall come to Me, and him that cometh to Me, I will in no wise cast out" (John 6:37). Let this sink into our hearts, not as a doctrine merely, but as the solemn truth of our natural condition ; then God's election will be realized as a necessity.

But God elects none to perdition. Not only is it against His nature, but it is proved by numerous and strong statements of Scripture. See Ezek. 33 :11; Hosea 11:8; John 3 :16; 1 Tim. 2:3, 4; 2 Pet. 3:9, etc.

As to Esau, Scripture never says he was hated before his birth. Neither does Malachi 1:2, 3 speak of Esau personally, but of the nation-antagonistic as it was to Israel. "God is angry with the wicked every day," yet seeks their salvation.
We advise all concerned to read carefully the pamphlet "Free Grace and Election" (Treasury of Truth No. 125, 10 cents.) in which this whole subject is fully considered with Scripture.

My Lord :- March 10, 1774. .

For six weeks past I have had occasion to spend several hours of almost every day with the sick and the dying. These scenes are to a minister like walking the hospitals to a young surgeon. The various cases which occur exemplify, and vividly explain, many truths, which may be learned indeed at home, but cannot be so well understood, or their force so sensibly felt, without the advantage of experience and observation. As physicians, besides a general knowledge common to them all, have usually their several special branches of study, ministers also, as their gifts differ, are led more closely to consider some particular branch of divine truth.

For myself, if it be lawful to speak of oneself, it is the study of the human heart, with its workings and counter-workings as it is differently affected in the different seasons of prosperity, adversity, conviction, temptation, sickness, and the approach of death. The Lord by sending me hither, provided me a good school for these purposes. I know not where I could have had a greater variety of characters; and as they are mostly a poor people, and strangers to that address which is the result of education and converse with the world, there is a simplicity in what they say or do which gives me a peculiar advantage in judging of their cases.

Though the grand evidence of those truths upon which our hopes are built arises from the authority of God speaking them in His Word and revealing them by His Spirit to the awakened heart (for till the heart is awakened it is incapable of receiving this evidence), yet some of these truths are so deep, so utterly repugnant to the judgment of depraved nature, that, through the influence of unbelief and vain reasoning, the temptations of Satan, and the subtle arguments with which some men reputed wise attack the foundations of our faith, the minds even of believers are sometimes capable of being shaken. I know no better corroborating evidence for the relief of the mind under such assaults than the testimony of dying persons, especially of such as have lived out of the noise of controversy, and who perhaps never heard a syllable of what has been flaunted against the Deity of Christ, His atonement, and other important truths.

Permit me to relate upon this occasion, some things which exceedingly struck me in the conversation I had with a young woman whom I visited in her last illness. She was a sober, prudent person, of plain sense, could read her Bible, but had read little beside; her knowledge of the world was nearly confined to the parish; for I suppose she was seldom, if ever, twelve miles from home in her life. She had known the gospel about seven years before the Lord visited her with a lingering consumption, which at length removed her to a better world. A few days before her death, I had been praying by her bedside, and in my prayer I thanked the Lord that He gave her now to see that she had not followed cunningly devised fables. When I had finished, she repeated, " No, no, not cunningly devised fables-these are realities indeed; I feel their truth, I feel their comfort. Oh, tell my friends, tell my acquaintances, tell inquiring souls, tell poor sinners, tell all the daughters of Jerusalem (alluding to Solomon's Song 5:16, from which she had just before desired me to preach at her funeral), what Jesus has done for my soul. Tell them that now in the time of need I find Him my Beloved and my Friend, and as such, I recommend Him to them."

She then fixed her eyes steadfastly upon me, and proceeded, as well as I can recollect, as follows :" Sir, you are highly favored in being called to preach the gospel. I have often heard you with pleasure ; but give me leave to tell you that I now see all you have said or can say is comparatively but little. Nor till you come into my situation, and have death and eternity full in your view, will it be possible for you to conceive the vast weight and importance of the truths you declare. Oh, sir ! it is a serious thing to die ; no words can express what is needful to support the soul in the solemnity of a dying hour."

I believe it was the next day that I visited her again. After some discourse as usual, she said with a remarkable vehemence of speech, "Are you sure I cannot be mistaken ? " I answered without hesitation, " Yes, I am sure ; I am not afraid to say, my soul for yours, that you are right." She paused a little, and then replied, " You say true, I know I am right. I feel that my hope is fixed upon the Rock of Ages ; I know in whom I have believed. Yet, if you could see with mine eyes, you would not wonder at my question. For the approach of death presents a prospect which is till then hidden from us, and which cannot be described."

She said much more to the same purpose, and in all she spoke there was a dignity, weight, and evidence, which I suppose few professors of divinity have at any time equaled. We may well say with Elihu :" Who teacheth like Him ? "

Many instances of like kind I have met with here. I have a poor girl near me who looks like an idiot, and her natural capacity is indeed very small ; but the Lord has been pleased to make her acquainted with great temptations and proportionately great discoveries of His love and truth. Sometimes, when her heart is enlarged, I listen to her with astonishment. I think no books or ministers I ever met with have given me such an impression and understanding of what the apostle styles ta bathe tou theou (the deep things of God), as I have upon some occasions received from her conversation.

But I am rambling. My attendance upon the sick is not always equally comfortable, but could I learn aright, it might be equally instructive. Some confirm the preciousness of our Saviour by the cheerfulness with which, through faith in Him, they meet the king of terrors. Others no less confirm it by the terror and reluctance they manifest when they find they must die ; for though there are too many who sadly slight the blessed gospel while they are in health, yet most are too far enlightened to be quite thoughtless about their souls if they retain their senses in their last illness. Then, like the foolish virgins they say, " Give us of your oil:" then they are willing that ministers and Christian friends should pray with them and speak to them.

Through the Lord's goodness, several whom I have visited in these circumstances have afforded me good hope:they have been savingly changed by His blessing upon what has passed at the eleventh hour. I have seen a marvelous and blessed change take place in their language, views, and tempers, in a few days. I now visit a young person who is cut short in her nineteenth year by a consumption, and I think cannot live many days. I found her very ignorant and insensible, and she remained so a good while ; but of late I hope her heart is touched. She feels her lost state, she seems to have some right desires, she begins to pray, and in such a manner as I cannot but hope the Lord is teaching her, and will reveal Himself to her before she departs.

But it is sometimes otherwise. I saw a young woman die last week :I had been often with her ; but the night she was removed she could only say, " Oh, I cannot live, I cannot live ! " She repeated this mournful complaint as long as she could speak ; for as the vital powers were more oppressed her voice was changed into groans, which grew fainter and fainter, and thus she expired. Poor thing, I thought as I stood by her bedside, if you were a duchess in this situation, what could the world do for you ? I thought, likewise, how many things are there that now give us pleasure or pain, and assume a mighty importance in our view, which, in a dying hour, will be no more to us than the clouds which fly unnoticed over our heads. Then the truth of our Lord's aphorism will be seen, felt and acknowledged, " One thing is needful :and Mary hath chosen that good part, which shall not be taken away from her."

Your Lordship allows me to send unpremeditated letters. I need not assure you this is one.

Yours, with greatest respect, John Newton

How beauteous were the marks divine
That in Thy meekness used to shine-
That lit Thy lonely pathway, trod
In wondrous love, O Son of God !

Oh, who like Thee, so calm, so bright,
Thou Son of Man, Thou light of light-
Oh, who like Thee did ever go
So patient through a world of woe !

Oh, who like Thee so humbly bore
The scorn, the scoffs of men, before !
So meek, so lowly, yet so high-
So glorious in humility !

Death-death that sets the prisoner free-
Was pang, and scoff, and scorn to Thee !
Yet love through all Thine anguish glowed,
And mercy in Thy life-blood flowed !

O wondrous Lord, my soul would be
Still more and more conformed to Thee ;
With heart engaged, along the road,
To trace Thy footsteps, Son of God !

A. C. Coxe

" God knows the difference between the idle waiting of the slothful, and the honest waiting of a willing heart to have His will made plain, in order to do it."

" Say not, O soul,' From whence
Can God relieve my care ?
Remember that Omnipotence
Has servants everywhere."

He cometh not to Bethlehem-
He comes not to be born ;
He cometh not in lowly form
Subject to shame and scorn.
He comes not as " the carpenter "
To toil in Nazareth's shop,
He comes not as a homeless man
To sleep on mountain's top.

He comes not to Gethsemane,
Nor Pilate's judgment hall
To be the song of drunkards-
The hate and hiss of all.
He comes not to Golgotha's brow
To meet a felon's doom,
He comes not to the winding shroud
Of Joseph's silent tomb.

He comes, He comes with splendor-
The heavens flashing red !
Ten thousand wreaths of glory
Crown His effulgent head.
He comes with countless angels,
With all His saints in train ;
He comes with awful majesty-
He comes to earth to reign.

God's gleaming shafts of glory
Throw halos round His path ;
He wears a blood-stained vesture,
And on His thigh He hath
A name of conquest written
Which trembling sinners-read.
He comes, He comes appointed
Earth's wine-press now to tread !

His thorn-scarred brow is mitered
With diadems of light ;
His feet like brass are burning,
His eyes transpiercing bright,
His flight is like the eagle's
Yea, like the lightning's flash,
Swooping from radiant regions
Earth's godless powers to smash.
Earth's mastering sword is wielded
By His almighty hand :
When He strikes down the nations,
What foe can hope to stand ?
All human thrones must perish,
And man's proud empires fall Ere
Christ, " the King immortal,"
Reigns o'er this earthly ball.

Look, look, ye fiery seraphs !
And gaze, ye mortals, gaze!
Behold upon earth's blazing throne
The Christ of ancient days-
Despised by Jew and Gentile,
Condemned by human law,
Before that once-slain Victim
Bend now with holy awe !

Rejoice, rejoice, ye ransomed !
Let songs your tongues employ ;
Dispel all gloom and sadness,
And let your tears be dry.
When Christ descends from heaven
In all His bright array,
You'll share the full orbed glory
Of His long promised day.

Seek not the world's approval,
Court not its luring smile,
Be true to Him who's coming,
Throughout this " little while."

Seek, seek His approbation,
His holy will discern,
Hold fast His faithful promise,
And for His coming yearn.

Then shall His " well done " welcome,
And His approving gaze
Increase your joys to rapture,
Inspire still fuller praise.
And when He comes forth conquering
You'll follow in His train,
And share the countless honors
Of His all-glorious reign.

C. C. Crowston

E. G. M., Bristol. It is, as you say, quite natural for young men to have a desire for healthy games such as cricket and football, or other forms of exercise such as cycling and swimming. The great difficulty with the former lies, as you suggest, in the fact that they involve companionships with others, which will almost certainly be worldly and undesirable.

The Scriptures recognize that bodily exercise is profitable in a small way, yet they lay all their stress on godliness, which is profitable not for a few small things but for "all things;" and speaking generally the great difficulty confronting the young man is to keep things in their proper place. In taking the necessary bodily exercise it is all too easy to fall under the power of mere pleasure, especially in this pleasure-loving age.

Christianity is not a system of "kill-joys." It does, however, work deliverance for the believer from the world and its joys by presenting to us objects and joys that are divine; therefore to see any young believer a votary of games or sports in any form is a sorrowful sight. Think of children of God and heirs of glory spending a large part of their spare time flogging a small leather ball, or kicking a large one! And this, when theirs is the privilege of serving the rejected Lord of glory and thus being honored of the Father (John 12:26).

Yet we lay down laws for no one. Occasions may arise when the Christian young man may happily engage in some simple game-for there is nothing sinful of itself in such things. Only always remember the apostle's word, "All things are lawful for me, but I will not be brought under the power of any" (1 Cor. 6:12).

But you ask four specific questions, and we give them with our answers:-

1. "As to these games which necessitate companionships with others who are not Christians-would not this come under the term 'yoking ourselves with unbelievers?'"

Our reply is that it would. You cannot play such games but as descending to their level. We are not thinking of course of such a thing as a Christian young man or two having a game with some boys from their Bible class, etc.

2. "In this case, would you advise us to leave those games alone?"

We should. We believe the Word of God to which you allude in 2 Corinthians 6:9-18 so directs you.

3. "For instance, I am asked by the fellows in my office to play in their cricket team against an adjoining office. Should I refuse?"

You will do well to refuse. You may be very fond of the game. Are you not therefore more likely to fall under its power? If you can go as a witness for Christ it might be different. To go as an enthusiastic cricketer will be no help to them and dangerous for yourself.

4. "In regard to games amongst Christians alone-I suppose that is all right?"
The same danger does not exist in that case as regards your association with the ungodly. Still even so we advise you and your Christian friends to indulge but sparingly in such recreations. Life, especially Christian life, is real and earnest. Time is short. Opportunity to learn of Christ and serve Him are soon past. If exercise be needed, why riot take a bundle of good tracts and go for a long leg-stretching walk into the country, distributing them prayerfully and getting your companions to go with you? That will bring you in more reward in the day of the kingdom than many games of cricket. F. B. Hole.

CALENDAR:Jan. 16th to Feb. 15th

Daily Bible Reading, …. Jan. 16th, Job 36; Jan. 31st, Ps. 9;
Memory Work. . 2 Peter 1:1-14………. [Feb. 15th, Ps. 24
Good Reading,…… C. H. M.'s Miscellaneous Writ's., Vol. 3,
from "The Man of God" to the end of "Gilgal."
Monthly Question:-What psalms particularly present Christ in the work of atonement, and in what aspects do they present it ?

Our Memory Work

We begin this month with the second epistle of Peter, and I suggest that we combine with it the epistle of Jude, the subject matter of which is very similar to that of Peter. Both deal with the same classes of persons, the same conditions in the world, and the same end-the Lord's coming in judgment; so it would seem profitable to study both together. The evil character of the days in which we live is also presented in them, for the conditions which prevail around us are a fulfilment of what is there foretold. Let us prayerfully memorize these two epistles, and heed their warnings and exhortations that in the midst of abounding corruption we may abide steadfast, and shine as heavenly lights amid the moral and spiritual darkness of our day.

Our Daily Bible Reading

In these concluding chapters of Job we finish Elihu's wonderful discourse; then God Himself takes up the case and addresses His afflicted saint (chs. 38-40), setting forth His mighty works, His infinite knowledge, and supreme power. Job is humbled, his mouth closed, he avows his entire submission to God, and abhors himself. Humbled under the mighty hand of God, he is exalted in due time (1 Pet. 5:6). A great principle of God's ways with us is thus illustrated. Let us keep in mind its valuable lessons. God who sees our tendency to glory in ourselves, weakens us by the way, to hide pride from us; and instead of trusting in our righteousness to trust in His mercy and abundant grace. If His inscrutable ways with us for the present time are bowed to, their solution will come in due time, and issue in fulness of blessing.

We begin to read the great book of Psalms, in which Christ and His people are described through various experiences. They are grouped in five books or main divisions as follows:

Book 1. (Ps. 1-41):In this part Christ Himself is very largely before us as the One in whom God's people, particularly Israel, find all their blessings. He is the center and object of God's counsels.

Book 2. (Ps. 42-72):Here Israel is mainly the subject. Her ruin and salvation are presented, and the condition and circumstances are that of the godly remnant in the latter days.

Book 3. (Ps. 73-89):These psalms have as their central theme God in His holy government, dealing with man.
Book 4. (Ps. 90-106):In beautiful sequence to the last division we may trace through these psalms how the perfect Second Man, Christ, comes in, setting aside the natural man with whom God had to deal in judgment, so that all is established under the hand of the unfailing Man.

Book 5. (Ps. 107-150):This treats of the consummation of God's wonderful ways, and all creation breaks out in song and praise to God. Millennial days and eternity itself are in view, when the grand conclusion shall be reached, all sorrow cease, and joy, rest and blessing forever abide, as Revelation 21 depicts.

In reading these psalms are many comforting passages which the Christian may appropriate, although in the main the experiences recorded are in connection with the remnant of Israel in their sufferings from their Gentile enemies, and the apostates of their own nation allied to Gentile power under Satanic leadership in the latter days. Yet many of these out-breathings of their troubled hearts may find an echo in our own as we pass through this world in which the mystery of iniquity is at work, but which will be developed in that coming day.

Our Indian Missionary Work

I spoke a little of this in our last issue and have just received from Mr. Ironside a brief account of a recent visit to this field.

In response to your request for a little information in regard to our Indian Missions, I submit the following :

Bro. H. A. Holcomb, and his daughter Miss Clara, have for many months been working from Chin Lee northward. Chin Lee is a station of the Presbyterians who have shown much cordiality to our brother and sister. They have visited hundreds of camps, and as Miss Holcomb is quite fluent in speaking Navajo, they have been able to give the gospel to many of the heathen. Brother Steffan and I visited them three days at Chin Lee just before they broke up there to go farther north. They expect to open a mission in virgin territory, about 60 miles east of Shiprock, New Mexico. They want to have a small dispensary also, so as to help the sick, and in this way commend the gospel. A good woman worker is much needed as a companion to Miss Holcomb.

At Valentine, Arizona, Jas. P. Anderson and wife are stationed They have a comfortable mission home, built by the contributions of the Lord's people, and they are doing splendid work, both among the children at the Government School and among the old Indians whom they visit in their camps. At Kingman we had the joy of seeing five of the Walapai men come boldly out and confess the Saviour. We wish this may be the beginning of a great awakening in the tribe.

This is a work which should claim a very definite share of our interest. We have a direct responsibility to help in this great field of missionary effort which lies at our very doors. Here, as everywhere, laborers are few. Let us definitely pray for those laboring in this needy field. I have been enjoying a ten days' visit at the Mission home of brother Anderson and his wife who labor among the Indians at the Government Indian School at Valentine, Arizona, and I can assure you it is a great pleasure to minister the simple gospel to the Indian boys and girls, young men and women, who attend these institutions. These young people will go back in due time to their tribes, carrying the good news which has given them new life, delivering from the uncleanness, superstition, and idolatry which still prevails among the old Indian people. May our interest be deepened, and may the Lord lead out others to labor in those fields.? Few may be"able to go, but we all can pray for it, and give of our means as the Lord enables. Such giving is " laying up treasure in heaven."

Another Year

I trust we begin another year with increased desire for the things above, and as a result of our little informal talks, greater efficiency for study of the Word. Some, I know, have been helped and blest; our hope is that many more may be.

We desire increased co-operation in this department, that it may be made as useful as possible. Communications have not been numerous, and questions have ceased. Surely some of you have questions which, if expressed, would not only help you, but others also. May the Question Box be revived.

The number of those successful in our Memory Work has constantly increased. This is encouraging, and many others are engaged in this work from whom we do not hear. Try to interest your Christian friends. Subscribe for several copies of Help and Food, distribute them regularly, and pray for the Lord's blessing. I suggest that we make it a definite purpose to double the circulation of our magazine. Let us make this a part of our year's work, and thus make known the good literature the Lord has intrusted to us. Are we not responsible for this ? The energy of those who spread error is a reproof to us in this.

While we may not be able to enter much in conversation it is simple and easy to pass on a good tract. Carry a small selection of them that you may have something on hand to meet the varied needs of those you meet-both for sinners and Christians. If you take up this in a systematic way you might stamp each tract, in a neat, unobtrusive way, with your name and address, for those who might desire further help. Let us review the past year, to judge what we must -not to be cast down, but in greater dependance and devotion to press forward, taking up this holy principle, to live " not unto ourselves, but unto Him who died for us and rose again."

CALENDAR:Mar. 16th to Apr. 15th

Daily Bible Reading,… .Mar. 16th, Ps. 53:Mar. 31st, Ps. 68;
Memory Work . . 2 Peter 2:11-3:7….. [Apr. 15th, Ps. 83
Good Reading,…… C. H. M.'s Miscellaneous Writ's., Vol. 3, from "Papers on Evangelization" to the end.
Monthly Question:-What psalms are quoted in the New Testament as referring to Christ ?

Our Daily Bible Reading

The psalms we are reading, to the 72nd inclusive, are in the second book, or division, of this book of praises. They prophetically express the experiences through which the faithful remnant of Israel will pass in a day still future, and called by Jeremiah " the time of Jacob's trouble." In Ps. 51 we have David's deep and touching confession of sin, even blood-guiltiness. Historically it refers to the case of Uriah, of whose death David was guilty. Prophetically it points to those who will yet be brought to confess the much deeper crime of the rejection and murder of their Messiah. As David could not excuse himself by pleading that he had not killed Uriah, so the remnant in that coming day under conviction of the nation's terrible crime, will own the guilt of the nation of which they form a part. On this account they will pass through the experiences described in these psalms. How the oppression of evil men is felt-their mischiefs, deceitful workings, denials of God, abounding iniquity, false accusations, persecutions-did not the nation choose a Caesar and a Barabbas rather than the meek and lowly Prince of Peace ? They shall eat then the fruits of their own ways! What they measured out to Christ in His holy life is, in the holy government of God, measured out to them also.

Much of this will come upon them from the apostate nation when returned to their land, and where the faithful remnant also will be found. In many ways the circumstances of the Lord in the days of His flesh with His own little remnant will be reproduced in them at this time. And as He declared judgments upon the hypocritical, self-righteous, and wicked men of His day, so in these psalms we hear the voice of the remnant in similar strains. With them we find mingled notes of confidence and assured victory, springing out of trust in and dependence upon God, while there is rejoicing in His righteousness and truth. What a triumphant close we have in Ps. 72! The Desire of the righteous, yet poor and needy people, has come. He, the King's Son, is now enthroned, the oppressor overcome, peace and blessing in abundance, and the whole earth filled with His glory. Blessed issue for Israel and the nations!

With the seventy-third psalm the third book, or division, of the Psalms begins. In this third book we have lessons of God's holiness in His ways with man. This opening psalm brings us in the sanctuary of God's presence where the godly are made to understand His ways (ver. 17). Our ignorance is discovered there, but God also is revealed (vers. 23-28). In consonance with this, the enemy, man's wickedness and rebellion, Israel's waywardness, all find their place, for God is before the soul. If evil conditions and circumstances are looked at, it is from the sanctuary where God is revealed; what He is celebrated, and rest is found there.
May we not only read, but prayerfully meditate upon these outpourings of the soul, produced by the Holy Spirit, and recorded for our blessing. There is much in them which is not applicable to us, but much of the spirit and exercises breathed in them we may profitably appropriate, remembering, too, that a truly spiritual mind may discern in them much of our blessed Lord's own experiences-of grief, of sorrow, affliction, and persecution received from His own people, and their self-righteous, wicked leaders.

Our Gospel Testimony

A short while ago I wrote a little to you about our assembly testimony. I would speak now a little as to our gospel activities. These constitute two of the main aspects of our responsibilities. The former has in view the true Center for God's people and their fellowship together as gathered to Him, out of mere human organizations, thus giving practical expression to the order, government, and worship indicated in the New Testament for God's assembly. In our priestly character, our faces are turned to the Lord, in separation from the world. Or, if considered as God's house, we are responsible to maintain His truth and character, remembering that holiness becomes His house forever. In our gospel testimony, our faces are turned outwardly, and our appeal is to the world. This has the character of Levitical service rather than priestly. The priestly character is in going into God's presence; the Levitical is in bearing the heavenly things toward, or in the presence of, the world. Let us note that the Levitical service depended entirely upon the priests' first accomplishing their part (Num., chap. 4).

We need, then to have both these aspects of fellowship and testimony. Both are to be maintained-not as independent of each other, but rather as going hand in hand unitedly. The evangelist therefore is not to consider himself independent of the assembly's testimony anymore than the other "gifts," as pastor or teacher. For they are all given "for the perfecting of the saints; with a view to the work of the ministry, with a view to the edifying of the body of Christ" (Eph. 4:11,12, New Trans.). The evangelist's work is to have not only the salvation of souls in view, but also the relation of that work to the assembly where the converts are to be nurtured in the ways of the Lord, for their perfecting and edifying. And those who go forth to fill a public place in this way, are to do so not as ordained of men, nor yet as self-ordained, which is still worse, but as sent by the Lord, from the assembly which recognizes them as fit for such work (Acts 13:1-3; 14:26; 15 :40). Again, if the work of the evangelist has in view not only preaching to the sinner, but also what Eph. 4 speaks of, does it not imply that he needs to have a measure of experience and understanding of what will help to perfect and edify ? This it would seem could only be obtained by a period of association with an assembly, during which a real knowledge of the ways of the Lord may be acquired. In such association, one gifted as an evangelist would certainly manifest his calling in activities along such lines which would mark him as gifted for it. Then, if wider fields of service are open, he goes forth commended by and with the fellowship of the saints.

The ways and means adopted to carry on evangelical work ought also to be considered, not only from the view-point of how best to reach the people, but also from the view-point of what is consistent with the assembly of Christ. Whatever others may do (who give little or no place to this aspect of the gospel), it can be no standard for those who desire to shape their course in view of the full truth revealed. This, undoubtedly, may limit us in some ways; but if it be the limitation which comes of obedience, we shall be blessed in accepting it without murmuring.
There are many lines of gospel work which may engage young believers beside that of preaching, such as tract distribution in near-by districts. Those who live in the larger towns or cities could work their immediate district around the Assembly Hall where a regular gospel testimony should be maintained; they also might arrange to reach outlying sections of country, not spasmodically, but in a regular systematic manner. I fear that, ordinarily, we do not persevere and abound in the work of the Lord. How many opportunities may be found to speak a word for the Lord, and interested souls may be attracted to our meetings. Let such be always given a cordial welcome, and made to feel that we have a heart-interest in souls. Access may be obtained also to various institutions, like prisons, hospitals, etc., where tracts can be given, or simple meetings held, even if only to sing tie gospel.

If some of our young men are led to give all their time to gospel work, and have the commendation of the saints in so doing, what vast fields of unworked territory are on every hand, not to mention the great foreign sphere. What distances there are between many of our gatherings! Devoted young men could go to new places, do house-to-house work in a town or village, seek an opening for meetings-in any way seek souls for Christ, and lead them to gather to Him? This may be humble work, with none of the glamor or propaganda of so-called modern evangelism; with nothing to make much of man, but rather much to humble the servant. Be it so; it is fellowship with Christ in seeking the perishing; and let not the saints forget to support and minister to such who are out of sight, as it were-not moving from assembly to assembly in the course of their work.

These closing days are in many respects difficult times. Let us not grow weary. May the Lord stir all our hearts, young and old, with more fervent desire to carry on His work in the gospel, with the young, and in the Assembly, according to the ability the Lord gives to each, remembering our responsibilities. Let us look at things in the light of the day of manifestation The Lord may sovereignly bless His Word wherever and by whomsoever He wills, but apart from this we want His approval of our ways, methods, and associations in serving Him. This will bring us constant exercise, but it also has its recompense. Not only the quantity of work, but the quality of it is to be considered.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

In answering our prayers, God gives evidence of the notice He takes of our estate, of His loving care for our persons, of the pity He has of our miseries, of His ability to supply our wants, and of His mind to do us good according to our needs.

" Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God " (Heb. 3:12).

The greatest fact in the universe is the fact that God IS. As God was before His universe, creation has its existence by reason of Him, and is sustained by Him in all its immensity, from the greatest star down to the tiny atom. Because He is the Creator of all things, therefore He is the greatest Fact, the one Reality in whom and from whom all other realities have their existence.

Why should we need to be reminded that God is the living God ? Why is it necessary to speak of Him as ' living " ? We rightly distinguish between a dead and a living man, but by the very fact that God IS, He must be the " living God," who always was, is now, and ever shall be, the " living God."

" Change and decay in all around I see :0 Thou who changest not, abide with me."

It is just because we are so prone to forget God, to forget that He is the great " I AM," that He has constantly to remind us that He lives. The greatest prone-ness of man is to forget or to leave out God. In psalm 78 a striking thing is said about Israel – who are just a sample of the rest of mankind – it says of that nation, " Yea, they turned back, and tempted God, and limited the Holy One of Israel." That word " limited " is from a root which means to " rub out " or " erase." That, alas. is what man has been doing since the beginning of his sad history. He has been trying to erase God from his memory and from his heart. In the first act of sin, of man's rebellion against God, the underlying idea suggested by the evil one, in partaking of the tree of the knowledge of good and evil, was to raise man to equality with God-" Ye shall be as God." And the inference is, if man could become as God, he could do without God- become his own master, direct his own affairs, and be independent of God. In this way God would cease to be God to man – no longer a living Reality to the soul of man, but God only in name. And the history of Adam's descendants has been a sad repetition of the same apostasy from God. Like Israel, so the rest of the human race have sought to remove the living God from their consciousness-limiting, or erasing Him from their account.

What is said of this in the psalm quoted is the more striking, because the incident especially referred to occurs at a time when God was daily working mighty miracles for His people. By a wonderful series of deliverances by His almighty power, God brought the people to the border of the land " flowing with milk and honey," and invited them to go in under His escort and protection; it was just then, mind you, that they " turned back and tempted God and limited the Holy One of Israel " (Ps. 78:41).

Now this is what the apostle is speaking of in the passage before us. He is warning us against having within us an " evil, (or, wicked) heart of unbelief in departing from the living God." It is true that he was writing to those who were Hebrews by birth, and as such in especial danger of giving up Christ in returning to a religion of the flesh, which God had now given up ; first, because Christ (to whom the whole sacrificial services pointed) had come and fulfilled all that the types figuratively expressed; and, second, because Judaism could not really bring man to God. But, as we have just said, Israel is but a sample of mankind everywhere, and if the danger of departing from the living God existed for them, it exists for us too. We must not suppose that the Holy Spirit warns of that which has no danger for us.

The constant effort to eliminate God is illustrated in every false gospel. In the true gospel, God must be everything to the sinner, or nothing. But in the multitudinous voices of the day which come out of the imaginations of man's fallen reason, or direct from Satan, God is not allowed to be ALL in all, and thus virtually becomes nothing. If the God of our salvation shares His glory with the creature whom He undertakes to save from sin and Satan's power, He ceases to be the God He declares Himself to be :"I AM JEHOVAH, that is my name :and my glory will I not give to another, neither my praise to graven images " (Isa. 42:8). It is just His glory that He, and none other, is GOD-the living God; and to share that glory with any of His creatures He cannot, much less with the gods of man's inventions.

In the favorite but silly doctrine of "Evolution," we plainly see this attempt to " limit," or erase, God from man's mind. In the most charitable view of it, Evolution places God so far back into the unknown past, that He may as well not exist at all. He has flung a universe into being, or rather planted a tiny germ of life somewhere, out of which all other life has evolved, and He has retired where no one can find Him, leaving the world to itself, to work out its own destiny. In view of this wretched idea, we do well to listen to His challenge of old. "Am I a God at hand, saith the Lord, and not a God afar off ? … Do not I fill heaven and earth ? saith the Lord " (Jer. 23:23). The same thing may be said of the wicked work of the so-called " Higher Critics." If we take away the miraculous element from the Bible, and make it a book to be accounted of on the basis of mere human composition, we have certainly erased God from it. And this is exactly what is behind this wicked effort. Satan at one time attempted to take the Word of God from the people by force, but having failed, he endeavors to do the same thing by subtler means, and has enlisted men who have a name for being wise, to rob us of God Word, and thus of God its Author, by telling us that the revelation of God in Scripture is a myth.

There are other ways still-ways that come closer home to the people of God, in which God is limited by them. In our daily lives, in the incidents which go to make up our lives, we are privileged to see God's hand in everything. If He is our God in salvation, He is also our God in everything else. If He controls the fall of a sparrow, must He not supervise the life, and everything in the life, of every one of His own, and of all His creatures ? Why should we not look for Him in all our circumstances, and delight to trace His hand in the details of our life as in the great features of His government ? If His wisdom and power are seen in the tiniest flower or insect, as well as in the mighty orbs in illimitable space, why is He not to be found by us in all that goes to make up our lives, in things small as well as great ? Let us always look upon Him as the " living God," who loves us and gave Himself for us in the gift of His Son, and has pledged in this way to also " freely give us all things." Wm. Huss

With the Indians of Arizona

Beloved Brother:-

Having had occasion to leave our station for a brief journey to southern Arizona, we took the occasion to visit our dear Hopi Indians about Phoenix, and are now ready to return to our desert home among the Navahoes of northern Arizona-our daughter Marie going with us.

The Hopi Indians are a small branch of the Pueblos; they number only about 2,500 in ten villages, and our former station was among them. Their Reservation is within the large Navaho Reservation, and the Navahoes, who are all shepherds and scattered, come for trade among the Hopis. We had been a year or so among the Hopis, when one of them going by the name of Frank, and his cousin Ruth, were both converted, and I never saw such progress in the Christian life as in these two. Ruth, who was well acquainted with the English language, became our interpreter. Brother Ironside gave Frank a nice small pocket Bible, which he carried with him everywhere, often lighting a lamp to read it at night for hours. I arranged to spend several hours a week with him whilst I was doing some secular work to help support our mission among the Navahoes, and it was a great joy to see Frank's growth in things spiritual.

His village was very hostile to the gospel, and the Indians felt it a good deal to lose one like Frank. One day, at the prayer-meeting in the mission, which he regularly attended, Frank said, "I would like you to pray for me. They are to have a meeting at the village to consider whether or not they will drive the white men away, and I thought that I might go and tell them of God's word and the gospel."

I wondered if it would be wise for one so recently converted to go before such a meeting. But I was soon convinced that God had put it in Frank's heart. We kneeled in prayer and commended him to God. So he went to the hostile people's meeting, while the white missionaries and their families remained to pray.

We learned that Frank's presence had put a damper on the Indians assembled. Some arose, said a few words in opposition to the white people, and sat down. At last the chief arose and said:"Little Rattle Snake is here (that was Frank) ; I am chief both of the heathen and the Christian Hopis. If he wants to speak, let him be heard."

"I thought," said Frank to me afterwards, "that if I was to speak for the Lord I should get up in front where they all could see me, and I did." Some say that for near two hours he pressed the gospel upon them.

Think of it, a man converted only a few weeks before, facing such an assembly and preaching the gospel to them! But he was a man of a good deal of force. "I told them," he related to me, "perhaps some of you here have a troubled heart, and I want to tell you howl to get rid of it. You all know me. You know my life, how proud I have been, but God humbled my heart as I felt the great burden of my sins. Then when Mr. Ironside preached on 'When I see the blood, I will pass over you,' I knew that it was for me, and any of you who have a burden on your heart may get rest from it as I did."
Frank became so much concerned for his people that he gave much of his time in going from one house to another, and spent hours with a single soul.

Mr. J. B. Frey, who is in charge of the Mennonite work at Moencopi, the village where Frank then lived, took him to the Los Angeles Bible Institute for about a year. When he returned he often came over to Oraibi where I was then dwelling (about 50 miles from Moencopi), and where was an assembly of godly Hopis. When he came all would come to see him, and would remain till 10 or 11 o'clock while he explained the Word to them and answered questions. The women and children would go then, but some of the more godly men would remain till morning.

I once asked him, "Frank why don't you go home to rest and come back the next day?" He replied, We used to sit up all night in our heathen ceremonies, why not when it is for things concerning our God?"

He came over to us in the fall to hold a series of meetings, and the "Flu" came about the same time. The Government doctor was one of the first to be taken down. We knew almost nothing about the disease, and had no doctor. Then Frank was taken with the "Flu." He knew from the first that he would not recover, and told the Indians so, but, for some reason, not to us. As the native Christians came to see him, they would say, "No, Frank, you must not die. You can read and explain God's Word to us; but we cannot read, nor preach the gospel to our people. No, you must not die." But he would reply, "Yes, I am going to die, and you must tell others about God's Word and His gospel."

I called upon him often, with no thought his end was so near, and we prayed together as was our wont to, but noticed at last that he was a little delirious while walking about the room. To some of his near friends he said, "I'll soon be walking in the streets of the New Jerusalem." During his last hours he was praying audibly for the Hopi people, and especially for his family.

Frank has three children living:two boys, 10 and 6 years; and a little girl, a dear child of about 8 years, a great favorite of her father's. I had not seen her since her father's death. She came and sat by me, tears streaming down her little cheeks while we talked of her father. They are all in the Mennonite orphanage near Cornville.

It is sometimes asked if any of our Indians are really converted. If I were asked where is the most godly little assembly I know of, I should answer, "At Oraibi, among the Hopi Indians."
H. A. HOLCOMB.

P. S.-The Navahoes tell us that they used to live away North in Canada, on the MacKenzie river. Many who have studied the race believe this to be true, as Indians there speak their language, and some of the Eskimoes are said to have many words in common.

They say that when they lived there, and had much trouble with their neighbors, that their gods told them to get on a certain rock. They got on it and flew down here; and Shiprock is supposed to look like a ship with sails.

The Navahoes were robber bands who lived by plunder. They conquered small tribes and made them part of themselves. When the Spanish came and conquered the comparatively peaceful Pueblo Indians, and brought sheep, goats, burros and horses to the Pueblos, the Navahoes robbed them of these. They and the Apaches made one tribe. When gold in California drew men from all parts, and wagon trains crossed the Arizona desert, the Navahoes plundered these.

In 1864 old Kit Carson brought them to a small reservation near Santa Fe. Many of them died, and on promise of good behavior were allowed to return to their former parts. Their chief possessions are sheep, goats, and horses, and therefore they move about in large ranges with scant food for their animals. They grow small patches of corn, melons and squash near small streams or springs often 30 miles from their sheep camps. They sell sheep and wool to buy flour, coffee and tobacco, and clothing and various ornaments. Rugs and blankets are woven by the women, to sell, and for their own use.

They have no towns, only two or three huts together, hence the difficulty in their evangelization.
H. A. H.

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

QUES. 15.-The question was raised in our reading-meeting whether or not there will be distinct nations on earth in the eternal state. Please give answer in Help and Food.

ANS.-While Scripture tells us positively of "a new heaven and a new earth" (Rev. 21:1; 2 Pet. 3:13), remodeled apparently after they have been purified by fire, we are not aware of any passage that speaks of the inhabitants on the new earth, unless it be Isa. 66:22; if so, it applies to the seed of Israel alone. But in what condition, or how transferred to the "new earth," is a mystery not revealed. The glory of the new Jerusalem, the heavenly saints' habitation, symbolized in Rev. 21:8-27, seems to be in some measure visible to the inhabitants of the millennial earth, which would explain how the kings then on earth render homage to the heavenly city, "bring their glory and honor to it" (ver. 26). But this applies to millennial times, not the eternal state, as "The leaves of the tree of life were for the healing of the nations" (22:2) makes plain.

QUES. 16.-Three cases of sore bereavement about us here have given rise to serious questions. 1st.-A godly woman's child, whom she dearly loves, is taken from her. 2nd.-Another, a devoted Christian woman's beloved husband, also a Christian, is taken away. 3rd.-A brother is afflicted with a painful disease, disabling him from earning the family's living-all these are said, by Russellites here, to be the work of Satan. Some brethren think so too; or as a punishment from God. Answers in Help and Food have been very helpful. Please answer as to the above.

ANS.-Death was God's appointed penalty for sin, as Adam was forewarned (Gen. 2:7), and sooner or later it comes to us all as sinful children of Adam (Heb. 9:27). The time, the means, and circumstances of it are entirely in God's hand. In the case of Enoch and Elijah God intervened that they should not see death. In Abraham's case and many others, they "died in a good old age, satisfied with years." In the New Testament, salvation having been accomplished by our great Redeemer's death and resurrection, death is spoken of for the believer as "asleep in Jesus" (or "'put to sleep through Jesus," New Trans.; see 1 Thess. 4:14; Acts 7:16, etc.); for by Christ's atonement, the sting of death, sin, has been taken away for the believer.

Sometimes, as an expression of special displeasure in rebellion, or presumption, or in solemn warning to others, we. see death inflicted as a direct chastisement from God. (See Lev. 10:1, 2; Num. 16:35; Acts 5:1-5; 1 Cor. 11:29-32, etc.) In the case of Job we see Satan, under God's permission, using various agencies for Job's extraordinary affliction; but even here Satan is absolutely limited-he may not touch Job personally (ch. 1:12); then at the second trial, when permitted to afflict Job's person, he may not touch his life (2:6). It is a fallacy, therefore, to attribute to Satan absolute power to do as he will.

On the contrary it is ever the sweet privilege of God's people to say like Job, "The Lord gave, and the Lord hath taken away," while we pour our tears at His feet, and trust Him in the dark if we are unable for the present to understand His ways, which to us now are often "past finding out," but will all be seen by and by to be in wisdom and love to us. See Rom. 8:28; John 11:4, 6, etc.
"Judge not the Lord by feeble sense,
But trust Him for His grace:
Behind a frowning providence
He hides a smiling face.

Blind unbelief is sure to err,
And scan His work in vain;
God is His own interpreter,
And He will make it plain."

When the apostle Peter was delivered from Herod's jail by an angel, he "came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying." It is in this incidental way we hear of Mark for the first time. And it is noteworthy that he, rather than his mother, is prominent in the mind of the inspired writer, Mary being identified as "the mother of John, whose surname was Mark."

A delightful home, his was:a pious mother to guide it, keeping it open for the Lord's interests- a home where prayer was wont to be made. How unusual must these advantages have been for one nurtured in such an atmosphere, and how extensive must his knowledge of the Spirit's activities in those early days have been !

The apostle Peter calls him "Marcus, my son," an expression which may describe him as a convert of that apostle. He had listened to the great Pentecostal address, doubtless; knew the man who was healed at the temple's gate called Beautiful; had talked with Stephen and Philip; and no doubt he had become acquainted with Saul of Tarsus about the time his uncle Barnabas commended him to the assembly at Jerusalem.

But a few years having passed, we are now to see him in new circumstances. He has left the shelter of his home and has cast in his lot

With Barnabas and Saul.

Meeting them upon their arrival from Antioch with the bounty of the saints in that region (Acts 11:30), and hearing their account of the work among the Gentiles, may have produced a desire to accompany them. However, all that we certainly know is that'' they took with them John whose surname was Mark" (Acts 12:25).

Setting out from Antioch for their first missionary journey, the two apostles first go to Cyprus; they preach in Salamis in the synagogue of the Jews:"and they had John to their minister"At Paphos, on the south-western coast of the island, they meet the sorcerer Elymas and the deputy Sergius Paulus-the former being smitten with temporary blindness for opposing the gospel, and the latter converted upon believing. Thence the evangelists sail to Perga, on the mainland, and as they are about to get fully into the work for which they had set out, John Mark returns to Jerusalem.

Seven years have now passed away, and Paul and Barnabas are preparing to leave Antioch on a second missionary tour, when John Mark reappears. What he had been doing in the interval, how long he remained in Jerusalem, what he did or what passed through his mind in those seven years are questions we would like to be able to answer, but cannot. What we do learn is that Barnabas determined to take him with them, while Paul objected because he had departed from them from Pamphylia, and

Went not with them to the work.

Writers have speculated as to whether Mark's defection at that time was caused by resentment at the increasing prominence of Paul, or through fear of perils ahead, or home-sickness; but Paul leaves no room for doubt on the matter:He had one fatal defect-he had not kept to his work; he had turned back. It is notable that up to this time the record is " Barnabas and Saul"(Acts 11:30 ; 12 :25 ; 13 :2), but in the work among the Gentiles, Saul becomes "Paul" who now takes the lead ; so it is " Paul and Barnabas " (chap. 13 :13, 16, 43, etc.); but when in Jerusalem again it is "Barnabas and Paul" (15 :12).-[Ed. It might be supposed that during the seven years of his truancy he had discovered and judged the state which accounted for his lack of application, but he appears not to have done so. There is still a lack of steadfastness and devotedness about him. The root of this defect seems to have been in the idea that the prestige of worthy connections qualifies for service. The fact that he allowed his uncle to seek his reinstatement indicates this trait in Mark. But this is the very thing which needed discipline from God.

No doubt it was good to have lived in Jerusalem and to be an eye-witness of its gospel-triumphs; it was good to associate at home with those prominent among Christ's followers; and it was no small honor to be able to address the devoted Barnabas as his uncle. We need not underrate such advantages; they could have been turned to good account if the grace that was exhibited before Mark's eyes in the circle wherein he moved, had stirred his spirit and exercised his conscience before God; it would have led to spiritual growth. But the mere fact of having possessed such advantages could not add one cubit to his measure, nor furnish one iota of fitness for service. At any rate Paul declares that he will not consent to share campaigns, such as he and Barnabas have been conducting, with one who is not dependable.

The consequent breach between Paul and Barnabas need not be described. We note, however, that

Barnabas took Mark

and sailed unto Cyprus-without Paul.

Here then is the result of the slackness of a brother who thought " more highly than he ought to think" and not soberly according as God had dealt to him the measure of faith (Rom. 12:3). And though it would be unjust to magnify the failure, of one who eventually became devoted and efficient, much would be lost by ignoring the fact that his early ways led to a rupture between apostles of the Holy Ghost's choosing, depriving Barnabas of association with the man to whom the ministry to the Gentiles was committed, and robbing Paul of the solace found in the company of this " son of consolation."

Some years have passed since the breach between Paul and Barnabas occurred because of John Mark's early ways. But God has wrought in his soul. If we turn to i Pet. 5:12-14 we find him in Babylon with the apostle Peter and with Silvanus (Silas). "Babylon, then, and for some hundred years afterward, was one of the chief seats of Jewish culture"-(Smith's Bible Dictionary). Silas is the brother Paul chose when Barnabas sailed for Cyprus with Mark; moreover he is the brother who, as Mr. Darby says,"preferred the work to Jerusalem," while Mark preferred Jerusalem to the work. But the fact that Mark is now in the company of Silas betokens a humble and spiritual mind; it has stopped all friction on his account; it turns him back to the work.

But time flies. The apostle Paul is now an old man, in actual years perhaps 67, but called "Paul the aged " as the result of his labors and sufferings. He is now a prisoner in Rome, and as he is writing to the saints at Colosse, we are greatly cheered to note these words in his letter:"Aristarchus my fellow-prisoner saluteth you, and Marcus, sister's son to Barnabas (touching whom ye received commandments; if he come unto you, receive him); and. . .Justus . . . these only are my fellow-workers unto the kingdom of God, which have been a comfort unto me" (Col. 4:10, n).

Again he writes:"There salute thee Epaphras, my fellow-prisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellow-laborers" (Philem. 24). And two years later, as he is awaiting his sentence from Caesar, he writes to Timothy to come to him at Rome-not alone, for he adds :" Take mark, and bring him with thee:for he is profitable to me for the ministry''1 (2 Tim. 4:n). Although Luke is with him, this veteran defender of the gospel desires to have two others with him ere he finishes his course, and these two are

Timothy and Mark

What a change!-Mark is now acknowledged as a "fellow-worker,"a "comfort,"a "fellow-laborer," and "profitable for the ministry." What has made the change ?-this:Mark has learned his lesson.

Doubtless, to most of the saints Mark had always seemed a very estimable brother, but in Paul's spiritual mind a distinct work in Mark's soul was necessary to support him in the place of activity which he had started to occupy; he can now discern it has taken place, and that he is a very different sort of John Mark-he is thoroughly dependable. Where the work of the Lord is, he is. If there is work to be done in Pamphylia, no power on earth now could prevail to turn him back to Jerusalem.

What means this continual reference to his comings and goings from and to Rome ? Ah, Rome then and Rome now were very different in the Christian point of view. Rome now is the city where "religion goes in silver slippers"-as Bunyan would say. But Rome then was the city that "had not known an apostle except in chains! " Yet to find John Mark we must go to Rome, or if he has gone on the apostle's errand it will not be long till he is back.

But that is not all. This precious servant of the Lord, before his home-going, leaves us a priceless heritage. He writes a book-a wonderful book- a unique book. What is its theme ? Does he relate the scenes he had witnessed in those unforgettable early days of the infant church ? No. Does he give us an account of his service at Babylon together with the apostle Peter and Silas ? No. Does he describe-as he was well able ti do-the latter days of our beloved "Paul the aged?"-or would he inform us that he stood by this faithful witness at Rome at the last? No. John Mark writes of ONE-the One who is worthy of all homage and all praise; he writes

the Gospel of Mark.

Not as Matthew does he especially portray Him as the anointed King, lifted up and cast down (Ps. 102:10) when presented to and rejected by Israel. Not as Luke does He distinctively set Him forth as The Son of Man obedient to God and the vessel of all grace to man. Nor does he, like John, describe who He is in the glory of His Person-the eternal God become flesh and tabernacling among us. No doubt all of these glories, though veiled, shine in Him whom Mark describes, for " He could not be hid; " but with the fitness which God gives to the vessel He employs for a given work-even though that vessel be inspired-John Mark writes of Jesus Christ, the Son of God, as

The Servant

in whose entire course no failure was found. He writes of Him " straightway" doing this, or "immediately " doing that, and always at His Father's business. Mark reveals Him at prayer "a great while before day " with a full working day following-eager to go "into the next towns" with the gospel, while multitudes press upon Him where He is. It is he, too, who informs us that while the privacy of his early prayer is interrupted by his disciples, and the "desert place apart" which He had sought for His disciples is invaded by the people, He is never ruffled by such things, but accepts them as a call for further labors. It is Mark again who forcibly reminds us of His desire to have those benefitted by His service to "say nothing to any man " about it, yet relates the praise of those who -though charged to say nothing-say, "He hath done all things well." R. J. Reid

The Kingdom of Light versus the Kingdom of Darkness

" It is appointed unto men once to die, but after this the judgment" (Heb. 9; 27).

In these days of wide-spread apostasy in the so-called Christian lands, and many pulpits, it is not rare to hear, as the reason given for the decline of faith and general indifference to religion, what some are pleased to call "the antiquated dogmatics " and "worn-out theology " of Christianity. If by this they meant the superstitious views and notions sometimes held as articles of faith, but not the teaching and spirit of Scripture, that were quite another matter; but when directed against the Bible and its teaching, implying that we have outlived the Scriptures, and need something more "up-to-date " in our day, it is time to face these roving Philistines which infest the land, and expose their views as not only morally destructive but absolutely misleading and false.

This, we conceive, cannot be done more effectually than by letting the truth as it is in Jesus speak for itself; for no amount of persuasive speech will compare in convincing force with the fact of having one's eyes opened to the truth. It was thus the erstwhile blind beggar of the ninth chapter of John's Gospel put to silence the skeptical doctors of the law who endeavored to malign Jesus:his pathetic words to them were, "Whether he be a sinner or no, I know not :one thing I know, that, whereas I was blind, now I see." And such testimony is worth more than a thousand eloquent sermons and rhetorical speech devoid of this personal experience with Jesus. Indeed, for all the intellectual forms of unbelief so rampant now-a-days (which tend to animalize human nature, causing it to sacrifice its lofty aspirations for immortality to the debasing satisfaction of sinful pleasures in various forms), there is but one sure deliverance -that which is found in the experimental knowledge of the truth.

The scripture at the head of this paper stands as a beacon-light for travelers from time to eternity. It is a solemn warning to all mankind, which no philosophy can dispose of or screen from view. Are not the facts of sin and death, and the blight and sorrow they occasion, sufficient to convince any thoughtful mind that they involve a moral question which must be settled between the Creator and the creature ?

If any would know how the sin-question can be settled in this life, with full assurance of immunity from judgment hereafter, let him hear this declaration by the Lord Himself:"Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent Me, hath eternal life, and shall not come into judgment, but is passed from death unto life " (John 5:24). And again, " For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have eternal life "(John 3 :16), Spoken nineteen centuries ago, these declarations have not suffered the slightest change :their truth can no more change than the character of Him that uttered them, or of God who sent Him for the redemption of mankind. Indeed, if God's attitude toward this world should change, the only alternative would be "a fearful looking for of judgment and fiery indignation which should devour the adversaries." But God is longsuffering to usward, not willing that any should perish, but that all should come to repentance. Hence the continued preaching of the gospel of God's grace to this day. It is only God's grace that holds Him in this attitude; and the ungodly, instead of repenting, criticize Him! All this unblushing talk, about "antiquated dogmatics and worn-out theology," is but gross impiety, which marks the rising tide pf the predicted apostasy and the reign of lawlessness, instead of the peace so much talked about.

If, after so many years of bitter experience, the world is still bent on making choice of Barabbas, the outlaw, the robber and murderer, in preference to Christ the Son of God, the Saviour and Prince of Peace, God, no doubt, will let it have its choice, with increasing robbers, outlaw? and murderers–as the signs of the times seem sufficiently to indicate already.

Another charge which these " blind guides of the blind " make against Christianity is, that its theology has not kept pace with science. It is truly pitiable to see what skepticism is willing to clutch at to make out a case. Theology, if the term be allowed to stand for Bible truth (which it is not always), is not in competition with, nor in opposition to, any branch of real science. On the contrary, it will often press them into its service,:for science, after all is but the discovery of nature's laws, created and governed by the same God who inspired the Holy Scriptures; it may indeed be a handmaid to the faith, but never a competitor nor a rival.

The truth of Scripture is divinely complete. As with the sun, nothing can be added to nor subtracted from it, shining undisturbedly and equally for all who will avail themselves of its beneficent rays:so the Bible, as the Word of God, reveals the truth to man in saving power, wherever it is allowed to penetrate his soul. Its theology is not given for professionals to debate upon, nor merely to fill a niche in the world's forum, but it distinctly has to do with our relation with and responsibility to God. We cannot ignore it with impunity, as we may astronomy or geology. We cannot plead ignorance as to our attitude toward God, for He has fully revealed Himself to us in His Son Jesus Christ, and the record of it is contained within the covers of the New Testament. It tells us that, as sinners, we are not on probation, but under condemnation, from which we must be saved before we can either serve or worship God in truth. It tells us that " the wages of sin is death," but that "the gift of God is eternal life in Jesus Christ our Lord; " so that the moment we believe Him, believe the record He has given us of Him, we truly pass from death into life. It tells us that Christ assumed the responsibility of our sinful state; that He received the wages of sin which we deserved-by His sufferings and death upon the cross. Having accomplished "redemption for us, He is now become the risen head of a new and glorified humanity, to give eternal life to all those that turn to Him:in other words, that as He was lifted up as our Substitute on the cross, to purge away sin by the sacrifice of Himself, He is now lifted up on the throne, to bring us to God in the merits of that sacrifice.

If, for the schools of modern unbelief, this is " antiquated and worn-out theology," let them take the magnificent comfort of their parentage from apes, with the grand prospect (after having so gloriously surpassed their progenitors) of having to die like them, with no other hope but extinction, and no other immortality but oblivion ! These brutish ideals are what unbelief has to give to its disciples ?

This, however, is not what Scripture says will be their end. As God has placed every creature in this world in the element suited to its nature-not for its destruction but for its preservation-it is reasonable, as well as scriptural, to believe that God acts in the same manner toward His creatures in the spiritual world. Two spheres are spoken of in this connection in Scripture, corresponding to the nature and moral fitness of the two kinds of people on the other side of death-the one is heaven and the other is hell. More than this is not revealed, nor is more needed to secure a glorious immortality for those whose faith links them with the Man in glory.

For those whose heart is impervious to the light and the glorious gospel of Christ, which beseeches men to be reconciled to God and to take freely the waters of life, it seems like waste to say more. Yet, as God said to Israel of old, "Come now, and let us reason together" (and reason is God's gift to man), it is but logical to appeal to it, especially when God's glory and man's salvation are at stake. Is it reasonable, then, to think that because a man does not believe the Scriptures, therefore he is clear of all responsibility to God ? Or that because he does not believe in God, therefore there is no God ? That because he does not believe in a judgment, therefore there is no judgment ? That because he does not believe in a hereafter, therefore there is no hereafter ? If any man were to act on this principle in things of this life, would he not soon find himself under an escort to jail or the insane asylum ? It is therefore very important that this unbelief be looked squarely in the face.

And what is unbelief? Is it more trustworthy than the Word of God ? Is it a knowledge superior to that given by revelation of the Almighty ? Faith is defined in Scripture as "the confidence of things hoped for, the conviction of things unseen," It is in touch with something positive, tangible, and can give a reason for itself. It has a link with God, and is capable of holding spiritual intercourse with Him. But what link has unbelief, and with whom? It is an incontrovertible fact that every thing in the world that is positively wicked, vile, unclean, and abominable, is on the side of unbelief. Is such a thing to be cherished and carried in one's bosom? , When a wicked man repents and ceases from his wickedness, he ceases from his unbelief. Faith imparts to him a new nature and changes his character; he escapes from Satan's power, and of a sinner is made a saint. The knowledge of this, which is undeniable, ought certainly to be enough to show the nature and origin of unbelief, namely, that it is a Satanic hypnotism to hold souls in his power and rob them of glory. This is confirmed in the commission given to Paul by the risen Lord when He appeared to him on the way to Damascus, and transformed him from a persecutor to an apostle, He said to him:"Arise, and stand upon thy feet; for I have appeared unto thee for this purpose, to make thee a minister and a witness to the Gentiles … to open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me" (Acts 26:16-18).

As the Bible is the only reliable witness to be appealed to for the truth of God, it was necessary for Satan's warfare against the truth to discredit the Bible, if possible, as an unimpeachable authority. This gave rise to the so-called " Higher Criticism," for which intellectual skepticism, seated in places of learning, was enlisted to undermine the faith. But though the ark of the Lord be for a time in the hands of the Philistines, God nevertheless sits upon the throne, and His word is established in heaven:"He that believeth shall be saved, and he that believeth not shall be condemned." It stands written for all time and for all men. A. T. E.

Among the Navaho Indians

Extract from a letter :

We have been in these new parts since last November, among the Navahoes. Shiprock is our P. O., sixty miles away in the N. W. corner of New Mexico. About halfway between is a Presbyterian Mission. We have calls chiefly from the men and older boys ; but to reach the women largely it must be in their dwellings, and one must know their language. They are quite open, however, and very hospitable. We have portions of Scripture in Navaho, and about fifty hymns which my daughter helped to fit to Indian tunes, so as to sing the truth, of which they are fond, as well as read to them. In the summer their flocks of sheep and goats are driven where pasture may be found, and they live in hogans (huts) of which I sent you some pictures. See April issue of S. S. Visitor.

We have lived on the frontier of these mission fields with the assurance that this is God's place for us, and are very happy in the work. Desert life and its accompaniments are a sort of second nature to us, and we take things as they are. I already was an old man when I came on the Reservation twelve years ago. Our daughter Clara speaks and sings and reads the Navaho. She has never used an interpreter, as she was much in the camps of the Navahoes and learned the language from them. Our youngest, Marie, a child of our old age, whose playmates were little Indian girls who came to see her, also learned their language, in part, and she loved these children. We helped her to study at home until she was ready for high-school, then she went to Oakland, California, for two years ; then for a time worked in a medical laboratory ; then in a large dispensary. It was war-time then, and teachers' salaries high. She left the dispensary to take a school, and went to Prescott, Arizona, to take her examination to teach in this State. She had never taught, and the Superintendent said it was no use for her to try. Out of 153 only 31 passed, but she was one" of these. She then taught as an assistant in a Government school ; this year she is Principal ; and now she writes that she will be here in June to take up mission work with us ! Our cup runneth over.

Pardon me for telling you all this. Of course we were much pleased with all her success, but with none so much as this.

My wife, who is in poor health, spent the winter with our son, 300 miles south of here, and Marie is to come with her in June. We now hope to have a home again out here on the desert-a thing we had well nigh despaired of.

You ask about our living. We have always lived simply. The Navahoes keep flocks, and meat is cheap and good. We get a few vegetables, squash and melons from the Indians. Other things we get from a trader twenty-five miles away. Of course, these are more expensive, but social demands are nil; so we can live here as cheaply as almost any place. Carl Armerding has once visited us, and Mr. Ironside also.

There are things in this desert life which some count privations and hardships more than they could bear ; so when anyone writes about coming out, I have a fear lest they have not counted the cost.
We have translated into Navaho, Genesis, Jonah, part of Isaiah, some Psalms, Matthew, Mark and John, and some parts of the Epistles. Last year we were in Chin-Lee, and Clara, with a native woman, translated 20 English hymns into Navaho; so we have now about 50 hymns.

The Reservation is nearly the size of Pennsylvania, with 30 or 40 thousand Navahoes in camps of 2 or 3 families each.

Not one in ten of the Navahoes has ever been at school or speaks English, though 60 years ago the U. S. Government promised one school for every 40 Indian children.

Pray for us, that the Lord may open hearts to the Saviour for their eternal salvation. Our address is, H. A. Holcomb, Immanuel Mission, Shiprock, New Mexico.

"What will become of those cut flowers tomorrow?-They will fade. So truth that is not held in communion with Christ fades away."

Calendar :Sept. 16th to Oct. 15th

DAILY BIBLE READING………. Sept. 16th, Isa. 36; Sept. 30th, Isa. 50; Oct. 15th, Isa. 65. MEMORY WORK………………..1 Thess. 4:1-12.
GOOD READING……C. H. M.'s Miscellaneous Writ's., Vol. 5, "Life and Times of Elijah."
MONTHLY QUESTION:-Is the ministry of Elijah and Elisha typical of that of Christ, and in what respect?

Our Memory Work

We had 30 successful ones for Philippians-the highest number-may this be exceeded when the test comes on 1 Thess. If I tell you which book will be sent as a reward to the successful ones, it may stimulate interest and effort. The prize will be, "God's Evangel," by F. W. Grant; a book containing fourteen Gospel addresses by him, full of the precious ministry which so endeared this gifted and devoted servant of Christ. To have this volume will more than repay your greatest effort to correctly memorize our present portion.

Some Outlines of Truth

We have considered the assembly as the body of Christ, and also in its relation to each of the divine Persons. Let us now look at the ways in which the term ecclesia, or assembly, is used in relation to the Christian company. The word itself is of various applications. It is used of the tumultuous crowd gathered in the theater at Ephesus (Acts 19:32, 41). The town clerk speaks of "the regular assembly;" that was the company of those called together for specific civic interest. Stephen uses the word when speaking of the congregation of Israel (Acts 7:38). The Lord uses it of the company that was to be formed-"My assembly;" and in the Acts we learn who they are to whom the word is distinctly applied, 1:e., to all believers. We also find certain differences which are made clear in the; epistles, to these I wish, briefly, to call your attention.

First, it is applied to all believers of this present period, from Pentecost to the Rapture. Neither Israel as a nation (though the term ecclesia is used of the congregation), nor even the true children of God in that nation, nor Gentile believers in past dispensations, form part of, or share in the distinctive blessing of "the assembly" of this present period. The Body of Christ the Christian Assembly), is a divinely formed unity, first formed at Pentecost, but revealed only later through the apostle Paul. Those forming it, whether Jews or Gentiles, are no longer considered as in those natural and earthly relations, but are a new unity, with a heavenly calling, and peculiar blessings in connection with Christ. Though the Church was in God's eternal counsel, it was not manifested until Pentecost, and its full meaning did not come out until revealed through the apostle Paul, the minister of the assembly (Col. 1:24, 25). It embraces not only all true believers now on the earth, but also those who have died and are now with the Lord. At the Lord's coming this separation will be done away. Then our gathering together unto Him in glory (2 Thess. 2:1) will be accomplished, and Eph. 3:21 will be realized. Then the Assembly, brought to its completion and perfection, shall share with its blesssed Head in the administration of the fulness of times, and in the display of God's glory for ever.
Secondly, the term "assembly" is used in a narrower sense than that just mentioned; it is used to designate all believers living on the earth at any one time (Acts 2:47; 1 Cor. 10:32; 12:28; Gal. 1:13; 1 Tim. 3:15). In this aspect of it the apostle writes to Timothy that he may know how to behave himself in it. Clearly, such injunctions, and such ministry as 1 Cor. 12 and Eph. 4 contemplate, can only be considered in relation to a company of saints on the earth. In this view, it should have a very large place in the hearts and ways of the saints; for it is not something mystical or invisible that it represents, but a living body of believers, united to Christ and to one another. Those members of the assembly that have gone before, are with Christ, waiting for us on whom now rest the privileges and the responsibilities to maintain the testimony for the Lord upon earth.

Thirdly, "Assembly" is used in a still more restricted sense, in its application to a local company of believers (e. g., Acts 8:1; 13:1; 1 Cor. 1:2; 1 Thess. 1:1; Philem. 2; Rev. 2 and 3). Every such company is a part of the whole which it locally represents, and is expected to manifest the characteristic features which pertain to the whole. The apostle says to the assembly at Corinth, "Ye are the body of Christ"-for they were that locally- representing the whole body; and the local company is to be the manifest expression of the whole, for the name of the whole is given to it.

Fourthly, we find this term used in the plural-"assemblies." For while geographically and of necessity separated, they are one before God, and one in the Christian fellowship. Let us note that no where is independence of local assemblies, or of the assemblies of a province or country, contemplated in the epistles. The intimations are all to the contrary, fellowship of assemblies with assemblies, and letters of commendation given and received, being the order which prevailed (see 2 Cor. 3:1, 2; Acts 18:27, etc.). Anything else would be a practical denial of much precious truth. That such unity prevailed is suggested by 1 Cor. 11:16; 14:33; 16:1; 1:1, 2; 1 Thess. 2:14.

In view of what we have said as to the relation of the Assembly to God and to Christ it is significant now to note the expressions, "assemblies of God," "assemblies of Christ" (Rom. 16:16; 1 Cor. 11:16; 1 Thess. 2:14). This places the local assembly in the place of responsibility to act according to the character of these divine Persons. We do not find "assemblies of the Holy Spirit" for an obvious reason. He it is who takes the things of Christ to show them unto us, and He directs the saints, not to Himself, but to Christ as the object of our worship and Center of gathering. The Spirit being with and in us, is identified with our place and activity in worship and gathering to Christ.

Finally, the term is used as to the gathering together of the Lord's people, as for example to remember Him in His death, or for meetings as in 1 Cor. 14-"When ye come together in assembly" (1 Cor. 11:18, N. Tram.). Note the use of this term in 1 Cor. 14. This fact leads up to the consideration of the order of service and worship which should prevail in such an assembly, and the government or discipline pertaining to it. This will occupy us next time.

The Question Box

Three interesting questions have been sent in for this issue.

Q. 29.-In Gen. 1:3 there was light; then in Gen. 1:14 God put lights in the firmament. How could there be light before the sun was placed in the firmament?
Answer.-We may consider this from two main view points-the spiritual and the scientific. As to the former there are two lines of application-to the individual, and to the dispensations. The whole six days' work presents a beautiful picture of growth up to salvation (1 Pet. 2:2, N. Trans.), giving the great features of new creation.

1.-Perfection (ver.1) ……….Man perfect.
2.-Ruin (vers.2) …………….Man fallen.
3.-Regeneration (vers. 3-31)….Man redeemed.

The third part gives us God's work in the soul, accomplished by the Spirit through the Word. It gives us the divine order, both of the truth, and of the spiritual apprehension through experience.

The sun set in its place on the fourth day is typical of Christ's person, set as Man in the glory of God, Ruler over and Blesser of the new creation, which we are, being, like the earth, raised up and made fruitful on the third day. But it is not the revelation of this which comes first in God's work or the soul's experience. First comes the in break of light which reveals the moral and spiritual ruin, of which the physical is the type. God is light, and that which reveals man's utter need is light proceeding from Him. But this is not the revelation of Christ, nor consequent occupation with Him, such as the sun suggests. It is rather the revelation of self as God sees it, which at first can only lead to a realization of the ruin-with what I am, as ungodly and a sinner, alienated from God. This is the first step, which leads to the seeing of Christ in His right place and full glory . Light, however, is always connected with Christ, for He is the true light-the light of the world. But this is not realized at the first; it comes in as a result of the spiritual steps which each day's work typifies.

Dispensationally, the three days of light, without the sun being manifested in its place, apply to the probationary ages, at the close of which Christ in His person, place, and glory, is fully revealed. It is like Hebrews 1:2, 3 with 9:26 (see N. Trans.).

Scientifically, it is no question of the sun having been created only on the fourth day. If scientists claim that they must have the sun to have light, the Genesis account does not deny it to them. All that is stated is that on that day God set the sun in its place in relation to the earth, not at all asserting its creation at that time. It is quite legitimate to think that light came from it from the beginning, but its place and glory were not yet revealed, for the accomplishment of certain processes was first essential. In this we may observe how the physical and spiritual join hands, whether the latter be considered in reference to the individual, or the dispensations.

Q. 30.-In Samuel 12:23 it is said "God forbid that I should sin in ceasing to pray for you." Is it sin not to pray for one weak in faith, or for the unsaved?

Answer.-Notice that it says "sin against the Lord in ceasing," etc. It is sin against Jehovah because it would be forgetful of, or neglecting the fact, that the honor and glory of His name were linked with this people. Later, they were charged with bringing blasphemy upon God's name among the Gentiles. This shows how closely God's honor is linked with the conduct of His people. To cease intercession would be doing in another way just what the people were doing in asking for a king-forgetting and rejecting Jehovah.
Knowing that His name and interest are so bound up with His people's conduct, it would be sin not to continually seek that He might be glorified in them. Samuel assures them he will not fail in doing this, and will accompany it with needed teaching. This should be the attitude and activity of every truly exercised saint.

Q. 31.-1 Cor. 6:4 speaks of setting them to judge "who are least esteemed in the church." If difficult questions come up in assemblies, should we go to those least esteemed to judge?

Answer.-First, it is not difficult questions which are really in view here. It is evidently business matters, which are called small, and pertain to this life, to its ordinary affairs, such as should be easily settled between brethren. It would seem better to read the verse, as some authorities do, interrogatively, not as a command, but rather as a reproof. Then, those who are of little esteem, or of no account in the assembly, who have no place in it therefore, would refer to the "unjust" of verse 1, to whom they had been going with their difficulties (ver. 7). Therefore, because of this, the apostle says, "I speak to your shame" (ver. 5), and goes on to say virtually, Are you going to the world for judgment because there is not a wise man among you?

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

Calendar:Nov. 10th to Dec. 15th.

DAILY BIBLE READING……….Nov. 16th, Jer. 31:Nov. 30th, Jer. 45; Dec.15th, Ezek. 3. MEMORY WORK ……………….. 1 Thess. 5:11-28
GOOD READING ……C. H. M.'s Miscel. Writ's., Vol. 6, "The Three Appearings" to end of "The Remnant."
MONTHLY QUESTION:-What difference are we to make between "the day of Christ" and "the day of the Lord?" ______

Our Memory Work

One more name has been added to the list of those successful in learning 2 Peter and Jude.

Doris Hood…………….Westmount, Quebec.

With this month's portion we complete 1 Thess. I trust many will succeed in the recitation of this epistle. The usual requirements will govern-not more than two minor errors in each chapter are allowed, and the recitation to be before two persons. As previously mentioned the book to be sent to those who succeed is "God's Evangel" by Mr. F. W. Grant.

The Word of God

"If we turn to the internal testimony, there is no book in existence to be compared to the New Testament Scriptures. Nothing in the least degree approaches its simplicity, power, moral depth and moral purity, profound knowledge of God, adaptation of His love to the heart of man; none that displays God so much, brings Him forward so constantly, without ever committing itself by anything unworthy :of Him; brings Him down so near man, and yet only more fully to show Him always to be God; reveals Him in person, in doctrine, in precept, in His ways, in prophecy; it alone has produced the sense of the sympathy of a pure and perfect God, with the sincere worshiper. It has done more; it has manifested Him as the Friend of publicans and sinners. If with a God of law the unclean leper must stand off from man as well as God, Jesus will touch the defiled one with a holy power that dispels the evil, by which it cannot be contaminated, while perfect, suited love is revealed in the act." J. N. DARBY.

Our Daily Bible Reading

At the close of this month we commence reading Ezekiel-a most important prophetical book. We shall find less pathos, less of that poignant sorrow in his expressions than is found in Jeremiah, but in larger measure the manifestation of the holiness of God, dealing with the people because of sin, culminating in the withdrawal of the divine glory because of moral leprosy in Israel. But our prophet does not close in sorrow, as Jeremiah; he is given to see the returning glory filling the new temple, established in the midst of the restored nation, delivered from all enemies. The majestic visions of the glory which open this book give character to the whole. It is in this light that the people's ways and condition are manifested and judged. In view of this, how wonderful the work of grace which produces the blessed revival, and crowns all with that display of resurrection-power in the people, victorious power over all enemies, and holy power governing over all, shown in the closing visions.

It is the triumph of the Throne in holy government, and in wondrous grace. We find this not only in relation to Israel, but extending to all the nations, and flowing from the Sanctuary where Jehovah's glory fills the House.

Some Outlines of Truth

Our last remarks were concerning the service and worship of the assembly. There is also the government and discipline connected with it.

Rule, or government, among God's people is spoken of in Rom. 12:8; 1 Tim. 3:4, 5; 5:17; Heb. 13:7,17, 24; 1 Pet. 5:1-5. In 1 Cor. 12:28 "governments" is mentioned among the "gifts." There is another word connected with this line of work-"oversight," and in Acts 20:28 those to whom Paul was speaking are called "overseers," they exercised oversight as to the affairs of the assembly. This clearly links with "rule," or rather leadership, which is the real thought in this word. Those called elders and bishops are entrusted with this work. The former designates the person:it simply means one advanced in years, the older men. The latter which is the same word as rendered "overseer," denotes the work that elders are to be-form, namely, that of oversight, providing they have the scriptural qualifications (1 Tim. 3; Tit. 1:6-9). Now the bishop or overseer, was always an elder, but all the older men among the saints may not fill the requirements for the work of oversight. That the elder, bishop, or overseer applies to one and the same person is made clear from Titus 1:5-7. The words "office of" connected with bishop are an unwarranted insertion. There is nothing like officialism connected with the work of which we have been speaking.

As to "deacons,"! Tim. 3:8-13 gives us instruction as to them; and here again the words "office of" are without warrant. The term itself means nothing more than an attendant or servant; indeed it is rendered "servant" in Rom. 16:1, 2. See also Matt. 22:13 and John 2:5. In a number of occurrences it is rendered "minister," and the context of these passages indicate a wide range in the service performed. Acts, chap. 6, gives us an example It is really the doing of any service which the needs of the assembly require. The one performing this work is a deacon, or a servant. The character prescribed as to such, as well as those exercising oversight, shows the godly care to have all connected with the leadership and service of the assembly reputable and commendatory in the eyes of those without, even though it refer only to the temporal welfare of the saints. Nothing can be of small importance when it relates to that company which is considered as the house of God, and which stands directly responsible for the presentation of the gospel of Christ in its life and proclamation of the Word.

Now as to the idea that deacons, bishops, or elders (the latter two terms referring to one person as we have seen) are to be ordained, and that in the manner now in vogue throughout Christendom, it must be said that there is not the slightest scriptural warrant. The instances of appointment to this work among the saints in the New Testament, give no authority or guidance for a continuation of the procedure. To continue it we must fall back upon our own plans and wisdom. This we should never think of doing in carrying out the order of God's house. What then is this order? First, that such action is only carried out by the apostles, or their delegates, as Titus and Timothy. We never hear of bishops or deacons appointing their successors, nor of the assemblies doing it, nor have we any direction for it ; none were designated to take the place of the apostles or their delegates, in such work. Neither ordination nor succession as taught and practiced in Christendom have any scriptural foundation.

In every way the assembly is left to a path of faith, in which dependence upon the Holy Spirit is to be constantly exercised, His authority alone recognized, and His guidance ever sought. This will necessitate the exercise of patience, lowliness, and self-judgment among those where the Spirit's presence and ministry are to be realized. With Him present in and among God's people, and the completed Word of God in our hands, though having neither apostles nor apostolic delegates, we are fully furnished for all responsibility as to ministry, worship, and government. We are simply to recognize and own what the Spirit manifests. That which is of Him will surely fit in with and be according to the Word which is the truth, and He is the Spirit of truth.

We have yet to speak of government in the assembly, but for lack of space must leave it for our next issue.

Do our young readers realize the essential difference between being gathered to the Lord's name alone, and being a member of some purely human organization called "churches"? The organization may be sound in doctrine (though many are not), but even when sound doctrinally, who is the center? who has control, and is counted upon to use whom He will for the edification of God's people? If you are gathered to the Lord Jesus as the Head of the assembly, see to it, dear young friend, that anything which, in your heart or in your ways, would hinder or prevent fellowship with your Lord, the Head of the assembly, be-confessed to Him and separated from, that the Holy Spirit, our Comforter and guide, be not grieved. Each one of us must either be a help or a hindrance to our joy and fellowship in the Lord's presence.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, co Loizeaux Brothers.
" THE LORD is MY SHEPHERD I SHALL NOT WANT"

A letter of Lady T. A. Powerscourt to a friend.-Abridged.

My Dear —

After the encouragement which your letter, received last night, gives, I lose no time in writing. The principal reason which has kept me hitherto from doing so was the fear of making you unhappy without being of any use. But now you give me liberty to say what I think; and as I think much on it, I fear my letter will not be very short.

I was indeed astonished at your reasoning, and much more at N–'s, but not the least astonished at the engagement of your affections, for as I often told you, I expected it; but I am not going to laugh at you. No, for I feel most sincerely for you. I am not ignorant of what it is to give up an object tenderly loved, but I can also say, I am not ignorant of the peace which follows when the lacerated soul is at length able to surrender itself into the arms of Everlasting Love, saying,"Undertake for me." But however painful the struggle, it is short and light compared with what, in the other case, it will entail on yourself and him. Will, it be happiness to disappoint the high expectations he has built upon his union with you? Or do you expect to be more amiable than our Jesus, and think you will succeed in walking consistently as a Christian and yet be pleasing to the world ?

Do not be angry at my speaking of Mr.– as an unbeliever; for if not now a believer. it is presumption in you to build upon his seeming anxiety on the "one thing needful." If the Bible is true,
there is a rooted enemy within; and though he may admire the religion of Jesus at a distance, he cannot love to come in contact with it in every turn of life-to have it the subject of conversation, the end to which your every action tends. I say this not only from seeing it around, but the word of God says it; and truly lean say from what I have seen that love-conversions are not to be trusted. I do not say it is hypocrisy in Mr.– or in others I could name; but love for the person really deceives them into love of what is dear to the person.

It was not hypocrisy in Mr.– to admire F–because she did not join in the dance; and his being so " well inclined," induced her to see no harm in following the desires of her own heart. Has he helped her on ? When such uneven weights are put into the scale of the affections, one cannot expect a just verdict. It was not hypocrisy in another I have in mind, to show such anxiety as to sit up nights with dear J–, inquiring into the truth, Alas ! you could hardly now distinguish if she is a Christian or not, after holding out against the reproach of it for many years. I could mention another who, when the prize was obtained, opposed and put a stop to her visiting the poor, or having school-put an extinguisher over the Lord's bright light. I could mention another, whose prayers deceived even Christians, now contending for balls, plays, reading novels, etc.

Passing over many others, I remember one, who never meant to deceive, who continued long in religious society, church-going, reading with his wife etc., and though his kindness and affection are as devoted as ever, is she happy in not being able to speak of our Beloved without exciting the strongest expressions of disapprobation? Is it happiness to have no religious fellowship with one always with you-he despising your pursuits, you not relishing his? Is it happiness, while rejoicing in the glorious promises yourself, to feel that he whois dearer to you than your own life has no part or lot in the matter, knowing he is without God, and consequently without hope? Is this a highly colored picture? Alas! it is far short of what some endure! How often it is persecution! How often separation from every means of grace, and quartering of affections-duties spiritual drawing one way, duties earthly the other, till misery ensues! Is it fair of you, knowing this, thus to deceive, and ruin the future happiness of Mr.–Is it not better to cut it now, when the wound may be healed?

You will say, " Oh, you do not know Mr.–, or you would not so speak; he could not deceive, he is so honest."I believe it ; and, remember, I said it was not hypocrisy. From what I have heard, I believe him to be thoroughly amiable, and, I dare say, "well inclined."But if you have waited for an earthly father's consent, why not for your heavenly Father's ?Because you are sure it is God's intention to bring him to Himself, and that by your means, why not wait till Mr.–'s inclinations end in conversion; till seeking ends in belief? Really, my dear, what is become of your reasoning faculties ?Have you been let into God's counsels ? Are you to disobey His will in order to bring them to pass ? If you had been united to Mr.– before you knew the Lord, then expected that He would hear your prayers for him, it would be expecting abounding grace; but is it less than presumption with open eyes to unite yourself to him now, and then expect that, since you have not fitted yourself to God, He will fit Himself to you ? I should fear you were leaving yourself without an argument to plead with Him, Would it be excusable for you to run away with Mr.– and marry him elsewhere because you feel certain your father intends to give his consent ?

But perhaps you will say, " The Lord has not forbidden it." But what says 2 Cor. 6:14-18 ? I have again considered this chapter and am still of opinion that it is exactly in point. Keep in mind there is no middle state. Read Rom.8:5-9 and see that those who are ''in the flesh"are not in the Spirit; and if the evidences given of those in the Spirit are not seen in him, he is in the flesh, and is to be considered by the Christian in the same light as an unbeliever, and " evil communications corrupt good manners." If the Israelites were so strongly urged not to mingle with the heathen, lest they learn their works (and they were often chastened for this sin) are we in no danger in making a forbidden alliance to fall under God's discipline ? See the effect of their intermarriages in Ezra, chaps. 9 and 10. Did Solomon, with all his wisdom, lead his ungodly wives the good way ? or did they lead him the bad ?

You may not mind what I say, and I fear all this will be seen some day by Mr.–; but I have said nothing against him, except that he is not now one of God's children, which I gather from yourself.

When I found that writing was useless, I prayed often; but your reasoning on this also is strange. You determine, if you can, to walk into the fire, yet you tell me to pray that you may not be burned! Would you think it reasonable for me, were I to yield myself to the dissipations of the world, to ask you to pray that I may not be led into temptation ? The Lord says to us, "If you love Me, keep my commandments."

I know it is painful to flesh and blood to cut off a right hand, to pluck' out a right eye; yet those are not worthy of Him who are not willing to give up all, to "take up their cross and follow Him." Abraham's was a painful trial of faith, when called to offer up his Isaac. Would it have proved his love if he had said, "I cannot do that; but if the Lord takes him from me, I shall be resigned?"The trial of your faith must be more precious than gold tried in fire; it will prove itself by giving up the idol-not in being resigned should it be denied by your Father; not by determining, if you can, to do evil that good may come. As to saying you have consented-I consider it as the enemy's snare. You made a promise you had no right to make, and therefore have no right to keep. The Lord says, " Give Me thy heart; " and Mr.– says, "Give me thy heart." The Lord says, "If you give me your time, talents, everything- without the heart, they will be nothing."Mr.– says the same. You answer,"! will give it to both." But stop, and remember who it is that says, "How can two walk together except they be agreed ? " Remember He will not divide the heart with Belial. Choose, then, whom you will serve. Oh, may you be able to answer in action, "Lord, Thou knowest all things; Thou knowest that I love Thee."

A scoffer asked an elderly man, " how do you know Jesus rose ? " The old saint answered, " I had an hour with Him this morning."

Friend, do you know that Jesus lives, not only because you read it in the Bible, but because you are enjoying fellowship with Him as your living, loving Friend and Saviour ?

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

QUES. 9.-Please inform us as to the following :Is the same fig tree spoken of in Matt. 21:19; Mark 11:13, 14, and Luke 13:6-9 ? Why should the Lord curse that tree since it says, " the time of figs was not yet ? " A minister said they are all parables ; and another said it was not possible, in the nature of things, that Christ should curse a fig tree. Please answer in Help and Food, to which I am a subscriber. J. M.

ANS.-Matthew and Mark refer to the same occurrence, as the previous verses show. It was during the six days prior to the Lord's crucifixion at the passover (John 12:1). Fruit, on the fig tree, appears before the leaves ; and if there be no fruit when the leaves develop, it must remain barren for that year. The early variety of fig ripen about June, but, says Dr. Thomson, " It is not at all impossible that there be ripe fruit at Easter in the sheltered ravines of Olivet. If there was no fruit on the leafy tree it might justly be condemned as barren :hence the lesson it was made to teach-that those who put forth only leaves of empty profession, are nigh unto cursing" (Schaff's Bible Dictionary). It is said also that unripe figs of the late variety, hang through the winter, and ripen about passover time.

But Luke 13:6-9 is " a parable," or picture, of what the Lord had been doing in the three years of His ministry in Israel. He still was to continue it for a short period ; then, if still unfruitful, the tree was to be cut down. Israel did reject Christ, and the nation was cut off from their land, and their relation with God broken off, until it shall turn in repentance to Him whom they pierced (Zech. 12:10; Jno. 19:37; Rev. 1:7).

The ministers' sayings which you quote are (1) from ignorance of Scripture, and (2) from unbelief. Beware of both.

QUES. 10.-Dear sir and brother :You have given us much help through Help and Food, so I wish to ask as to the following :The Second Coming of Christ will be, as I understand, the closing of the day of grace, with judgments poured down upon " them that know not God, and obey not the gospel of our Lord Jesus Christ." Now the question rises in my mind, Is it right for me to pray for the coming of the Lord, with such terrible results to these poor souls ? Or should I leave it to God to deal with them according to His great mercy, as our Saviour said, " No man can come to Me except the Father draw him "? J. C.

ANS.-Throughout our Lord's ministry, to the very end, we see Him seeking the lost. He weeps over murderous Jerusalem ready to crucify Him (Luke 19:41). And He was the embodiment of that eternal love in the Father, in the Son, and in the Holy Spirit toward man. The three parables of Luke 15 proclaim this-the Son pursues after the lost sheep ; the Holy Spirit, in a figure, sweeps the house of this world to recover the lost silver, and the Father runs to meet the returning prodigal-the Three are One in their purpose of grace and love.

If one asks, Why then are not all men saved ? we answer, The mystery of man's will in opposition to God's, and the sovereignty of God in grace, are like two parallel lines, both true and distinct, but which cannot be joined. God's grace and goodness always surpasses his people's faith. When Abraham pleaded for Sodom because of the righteous supposed to be there, God granted every request. It was Abraham that stopped, not Jehovah; then Abraham utters this grand truth which has been the refuge to how many tempted souls, " Shall not the Judge of all the earth do right ? " (Gen. 18:25). And why should we not from our inmost heart say with the Spirit and the Bride, " Even so, come, Lord Jesus ! " when we know the world of unbelievers will be no better, but increase in guilt till our Lord come ? (2 Tim. 3:13). It should make us earnest indeed in praying for and seeking the salvation of souls. It should make Christian parents eager to bring up their children according to the Lord's ways, and not after the world, that they may justly count on the Lord for their salvation. In view of this, how can Christian parents be indifferent to the associations of their children with the world and its ways-like Lot, seek a place in Sodom, to their destruction (Gen. 19:14). Oh, that Christian parents did take this to heart in these days of Satanic sophistries and trickeries, in defiance of God and His word.

QUES. 11.-Dear Mr. Editor :(a) What is meant by " greater works " in John 14:12 ?-" He that believeth in Me, the works that I do shall he do also ; and greater works than these shall he do ; because I go unto my Father."

b. Sometimes, even while reading the Word, an impious thought, which seemingly only an infidel would entertain, darts through a Christian's mind. He does not want it ; yet it is there. Is it of Satan? What can one do ?

100:A friend interested in the book of Job says, " If no sin can enter heaven, why is Satan allowed there ?" Please explain.

d. Also, why not Easter ? C. A.

ANS.-(a) "Greater works than these" could hardly apply to the power over creation and nature manifested by the Lord here on earth-as stilling the tempest by His word, feeding multitudes with a few loaves, or raising one dead with his flesh in decay (John 11:39). But note that the subject of these chapters (12:20-16), and the great object of the Lord's coming, was to bring man back to God and fellowship with Him. Based upon the work of the Cross, and Christ glorified in heaven, the Spirit was to come and bear witness to Christ with and by the disciples ; " The Lord working with them" from the glory, as Mark 16:20 says. Hence it was works in spiritual power, bringing men back to God-" because I go to the Father," says the Lord. So, beginning with five thousand conversions at Pentecost, the triumphs of the gospel of God concerning His Son Jesus Christ spread out far and wide beyond the confines of Jerusalem and Galilee, to the utmost parts of the earth.

ANS.-(b) Yes, of Satan, surely ; and he knows, and we also, how our evil nature allies itself to him, the tempter. " What can one do ? "-Do as our Lord did when, through Peter, Satan sought to turn Him away from obedience unto death :" Get thee behind Me, Satan" (Matt. 16:23). That is using the " sword of the Spirit" against him. (See Eph. 6:16,17.)

ANS.-(c) God's time has not come to cast Satan out of the heavens-the places where he has been since the time of his creation (Ezek. 28:12-16; Job 1:6), but remain there, he shall not (Rev. 12:7, 8). With the eternal God " a thousand years are as one day," and " His ways are past finding out." Col. 1:20 shows that the atonement by Jesus Christ reaches to " things in heaven;" and God's holiness shall be maintained everywhere.

ANS.- (d) We read of no such custom with the apostles or the churches in apostolic days. If any keep it really as " unto the Lord," let him do so. See Horn. 14:5,6.

This is a wretched world, and the reason is 1 not difficult to find-sin, disobedience to God, with its attendant corruption ending in death, has turned this world, which should have been an Eden of delight, into a scene of wretchedness and woe. And yet for these six thousand years the world has been preserved from absolute ruin and chaos. Why did not God destroy the entire human family in the flood ? Why did He not overthrow the whole world at the time of Sodom's doom ? Why, above all, when His beloved Son was rejected and crucified, did He not smite finally the whole guilty race of Adam ? His infinite patience, mercy and love are the answer. His purposes of grace and blessing, for those who would hear His voice of mercy, were not to be thwarted by Satan's plots and man's sin. So, with each signal act of sparing mercy, He continued to work-in the family of Noah-in the nation of Israel-and now, through believers in the Lord Jesus Christ, throughout the world.

Daring all this time He has had fruit in souls brought to know and to trust in Him. These have in turn become "the salt of the earth," by their lives and testimony, may we say, justifying the forbearance of God, and preserving the earth from complete self-destruction by the awful power of evil. Thus from Seth to Noah there was this testimony. From Abraham onward there has been the same. Yet God is manifestly the One who has wrought; for He has begun a fresh work when, for instance, some time after the flood there seems to have been no testimony until the call of Abraham.
So it is after all His work, and the glory will be all His.

But does not this fact of a preservative element in the earth emphasize the responsibility of those who take the place of being God's witnesses ? "If the salt have lost its savor, wherewith shall it be seasoned ? " It is this feebleness of testimony to the truth which marks the approaching Laodicean state of the professing Church; it is an indication of the near coming of the Lord Jesus to remove His own to heaven, and leaving the world for judgment. Then let those who know the Lord see that the salt of divine grace and truth is not wanting in their lives and testimony. For this, as for all else, the grace of our Lord Jesus is alone sufficient. S. R.

(Concluded from page 239).

THE INTERVAL BETWEEN THE RAPTURE AND THE APPEARING

But to where, may I ask, does the Lord conduct His saints after He meets them in the air? To heaven, surely; to the house of many mansions which He has prepared for them, according to His own promise in John 14:"In my Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be also."

Nothing can be plainer or simpler than these words. The meeting with our Lord in the air seems to be foreshadowed by Isaac meeting Rebekah. We see in her beautiful behavior her reverent love; and we see in his love and kindness the fulfilment of the promises and testimonies of Eliezer:"And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel; . . . and she took a veil and covered herself. And the servant told Isaac all things that he had done." This may be like the Holy Spirit delivering up His sacred charge to the Sen of the Father-though He will dwell in the Church for ever. "And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife:and he loved her" (Genesis 24).

Having passed into heaven, the saints will then be manifested in the light; as the apostle says, "We shall all stand before the judgment seat of Christ" (Rom. 14:10, 12). But, observe, this does not mean that the saints, as to their persons, shall stand in judgment. Christ has been judged for them, and they, as He says Himself, shall not come into judgment. But it does mean that all their works and ways will be manifested in the light of His presence, and that we shall then know His estimate of all that we have done for Him. Being in our bodies of glory, there shall be nothing like fear or unhappiness; but when manifested in the light we shall have a perfect knowledge, according to the mind of Christ, of every moment of our past history-the value which He sets upon it, and the praise which He gives (1 Cor. 4:4, 5).

All that was of self or of Christ in our motives, objects, and service, will then be seen; all that we failed to understand in time will be perfectly known then, at least, as regards our connection with Christ, His Church and service. But, surely, everything of ourselves will be condemned when seen side by side with His patient grace; and we shall pass from His tribunal in admiring wonder and praise at the patience which bore with our ways in the wilderness, and brought us safe to glory. "For now we see through a glass, darkly; but then face to face:now I know in part; but then shall I know, even as also I am known" (1 Cor. 13:12).

All things being now ready, the marriage of the Lamb takes place, according to the vision of St. John (Rev. 19). "The marriage of the Lamb is come, and his wife hath made herself ready." He presents her to Himself a glorious Church, holy and without blemish (Eph. 5). What a day that will be! What a day even for heaven, so long accustomed to glory! What a mustering of its myriad hosts to do Him honor! But this will be a new glory-the bridal glory of the Lamb ! Oh wondrous thought, transcendent glory! The bride ranks with her Bridegroom, as the wife ranks with her husband! As He is, so she is, where He is, there she is; what He has, that she has. And all for ever and ever.
"O God, with great delight

Thy wondrous thought we see,
Upon His throne in glory bright –
The bride of Christ shall be!

The motives, too, Thine own-
The plan, the counsel, Thine-
Made for Thy Son, bone of His bone,
In glory bright to shine!"

But tell me, O tell me this, my soul, will thine eyes behold that glory? Will thy heart taste these joys? Will thy feet stand in that holy place? Will these nuptial glories be thine? What sayest thou?-answer me. Faith replies:my heart is at perfect rest. As Isaac confirmed all that had been testified of him to Rebekah, so shall the true Isaac confirm all that has been spoken of Him to His Church, which is His body, and His bride.

The marriage scene, and the marriage supper of the Lamb, are little more than announced; they are not described. But the book of Revelation is not the place to speak of the Father's house, and the intimacies of love; but rather of the righteous ways of God, and the establishment of His kingdom on earth. Nevertheless, we are permitted to see the Bride, the guests, the preparations, and to hear of the blessedness of all present. "Blessed are they which are called to the marriage supper of the Lamb." Immense weight is to be attached to the concluding sentence of this brief account of the nuptial scene:"And He saith unto me, These are the true sayings of God." What grace is thine, O most gracious God our Father, to give such double assurance of that blessed future to thy weak and often doubting ones! May we be faithful to our Well-beloved, to whom we are now affianced, and only think of and prepare for that coming day, which will be the summing up of all blessedness and the consummation of all Christian hope.

THE APPEARING IN GLORY

The marriage supper being over, and all things ready, the blessed Lord, as the last Adam, with His heavenly Eve, the glorified saints and the angelic hosts, prepare for the appearing in glory, and for taking possession of the earth. But before accompanying them thither, it may be well to notice what has taken place there since the rapture of the saints, and what things in general have come to.

When the true Church shall have left the earth, the merely nominal part, left behind, shall then be rejected by Christ (Rev. 3:16). Then the Spirit of God begins to work in the Jewish remnant, and they, as the missionaries of the new testimony, preach "the everlasting gospel to them that dwell on the earth, and to every nation, and kindred, and tongue, and people." The judgment of the living nations in Matthew 25 discriminates as to the results of this testimony; and Revelation 7 shows us the saved multitudes of both Jews and Gentiles by means of "the everlasting gospel." But while the love of God is thus active, and the power of the Spirit is thus manifested, Satan exerts all his power to bring up all his forces to corrupt the whole earth, and dispute its possession with the Lord's Anointed.

Mere professors, "because they received not the love of the truth that they might be saved," shall be given up to strong delusion, that they might believe a lie(awful doom!) and will be at the mercy of Satan. Antichrist and the false prophet-the one the head of the civil power, and the other of the ecclesiastical-fill the whole scene of the Roman earth with their blasphemies. Outside, the nations are angry and mustering their hosts for battle. The dragon and his angels then are overthrown by Michael and his angels, and their place is found no more in heaven (or in heavenly places). Satan and his angels being cast down to the earth, and knowing their time is short, concentrate all their evil there (Rev. 12:7-13). And such will be his power, that when God ceases to hinder his working-as He will do for a time-men will fall down and worship the Beast, and the Dragon that gave him his power. Human sin, in the person of Antichrist, who is also filled with Satan, rises to its greatest height, and all is ripe for judgment. But let us now return to our heavenly company.

The Lord is coming:He is on His way. Look up, my soul, what seest thou? Heaven is open; "and, behold, a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war." But mark, He does not come alone; the armies of heaven follow Him. "And the armies which were in heaven followed Him upon white horses, clothed in fine line, white and clean." This, we must remember, is a vision which the prophet saw, and not a question of real horses. It is the symbol of the Lord appearing in power and great glory. He comes to take vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. He comes to put down all the wickedness of man and of Satan on the earth. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall He slay the wicked." The Antichrist, the kings of the earth, and all associated with them, shall be utterly overthrown (Isaiah 11; 1 Thess. 1:7-9; 2 Thess. 2; Rev. 19).

THE THRONE OF GLORY

Having executed what we may call His warrior judgment, He takes His seat as "Son of man, on the throne of his glory," which we may call His sessional judgment. It is not taking vengeance on the masses by an act of His power, as when He is revealed from heaven with His mighty angels in flaming fire, but calmly discriminating between the righteous and the wicked. He separates them the one from the other. This is the judgment of "the quick" (the living). The judgment of "the dead" does not take place till after the millennium; but there no separating of the one from the other will take place. All who stand before the great white throne are judged according to the value of their own works; and, consequently, are condemned and cast into the lake of fire. Only those who are owned as in the value of Christ's work can be saved. But, some may ask, when will the judgment of "the quick" take place? It is before the millennium commences, according to Matthew 25. Immediately after the Church is caught up, the Lord sends forth messengers to preach the gospel of the kingdom everywhere, and to proclaim the near approach of the King in power and glory (Rev. 14:6,7). Those who believe the message and treat the messengers with kindness, are owned as " sheep," but those who despise them perish as "goats." There is no opening of books here as before the great white throne; all turns on the way the message was received. To honor the King's messengers was the proof of faith; to reject them, of unbelief. The Lord remembers this, and counts what was done to His "brethren" as done to Himself. The "sheep" and the '"goats," are the godly and the ungodly of the living nations; the Lord's "brethren" are godly Jews, whom He sent out in all the world to preach the gospel of the kingdom.

When the scene is thoroughly cleared of the enemies of the King (as it was at the beginning of Solomon's reign), the millennium in all its glories will be introduced.

THE MILLENNIUM

It may be well to pause here for a moment before speaking of the millennium, and meditate on this solemn scene. Hast thou given it much thought, my soul? In a moment, suddenly, when the world is intoxicated with its own devices, and saying "Peace and safety," the heavens open. The once rejected Jesus of Nazareth comes forth:He is clothed in light and majesty; His breastplate is righteousness; His sword is girded on His thigh:His eyes are as a flame of fire; and on His head are many crowns. Saints and angels follow in His train, and celebrate His praise.

But what of the godless world below? "Every eye shall see Him;" and every heart shall be struck with astonishment, and all the world, with eyes uplifted, shall stand still. But there is no hope for the rejecters of Jesus then. The Lord's hand has laid hold on judgment:"He treadeth the winepress of the fierceness and wrath of Almighty God. And He hath on his vesture and on his thigh a name written, king of kings, and lord of lords." Amongst the many lessons which thou mayest learn from these approaching judgments, there is one especially I pray thee to remember:Let the solemn realities of thy Lord's coming and kingdom be so mirrored on thy soul as to move thee to increased earnestness, yea, to burning zeal, in preaching the gospel, and in all thy work with precious souls. True, thou wilt be with the Lord thyself, but forget not those who are in danger of being left behind through the deceitfulness of sin. But to return.

We have seen the heavenlies cleared of Satan and his angels; the earth cleared of its wicked kings; the beast and the false prophet cast into the lake of fire; and now we have the binding of Satan (Rev. 20). Victory is complete! the hidden source of all the evil is bound in the abyss for a thousand years. The blessed Lord takes the kingdom. "The kingdoms of this world become the kingdoms of our Lord and of his Christ; and He shall reign for ever and ever" (Rev. 11:IS). This is the millennium -Christ manifestly governing, and Satan bound. These are the two grand features of that blessed period, and by which it is distinguished from all former dispensations.

What a mighty change! What an immense relief to this groaning earth! Satan and his evil angels banished from the abodes of men:Christ reigning, and His risen saints associated with Him on the throne of His heavenly and earthly glory. Then shall come creation's day of boundless blessedness so constantly spoken of in the Old Testament. The wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose; the parched ground shall become a pool, and the thirsty land springs of water. The wild beasts of the field shall become gentle and harmless as the lamb, and warfare and strife shall cease from amongst the children of men. Thus will God reverse the history of man; He will heal his sorrow, relieve his misery; crown him with health, peace, and plenty, and spread joy throughout the restored creation, according to His estimate of the cross of His beloved Son. In that day it will be seen and acknowledged that the cross of the Lord Jesus is the foundation of the millennial glory and blessing (Col. 1:20).

There are three ways in which Christ will fully reveal and glorify God by-grace, government, and glory. The first He did in His humiliation; the second He will do in the millennium; and the third throughout eternity. Thus the millennium will be the revelation of God in government for a thousand years. All language fails to speak of what its blessedness must be. Satan no longer free to tempt men, and the goodness of God displayed in blessing men; the heavens above, Israel and the Gentiles below, the earth, the sea, the lower creation-all brought under the government of Christ-all embraced in His wide dominions; and all to the glory and praise of God by Him.

"Kings shall fall down before Him,
And gold and incense bring;
All nations shall adore Him,
His praise all people sing,
Outstretched His wide dominion,
O'er river, sea, and, shore;
Far as the eagle's pinion,
Or dove's light wing can soar."

But how terrible and humiliating to man is what we find at the end of the millennium! God will then show that a thousand years of glory will not convert the human soul without His saving grace. The moment Satan is again free, and exercises his power, the unconverted portion of the Gentile nations are deceived by him. He gathers them together in rebellion; but fire comes down from God out of heaven and devours them utterly.

THE GREAT WHITE THRONE

We have now come to the last and closing scene in the history of man-the day of judgment. All is solemn- most solemn – eternally solemn for all who stand before that throne. "And I saw," says John, " a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away ; and there was found no place for them." There need be no difficulty in distinguishing this last sessional judgment from the Lord's coming, the first resurrection, and the judgment of the living nations (Matthew 25). When the Lord comes, He comes from heaven to earth; and the earth, as we have seen, is universally blessed under Him. But that is not the case here. The first heavens and earth are fled away. It is the resurrection and judgment of the wicked dead at the close of the millennium. All are judged according to their works:the book of life is searched in vain for a single name that stands before the great white throne; all are condemned, and cast into the lake of fire. This is the second death.

But before parting for ever with so many of thy poor fellow creatures, be exhorted, 0 my soul, to pause, and weigh in faith's balances, the last sight of those countenances, and the final sentence of the Judge. Remember, thou shalt see those faces no more for ever. Therefore be faithful now to God and to thy fellow-men.

At the commencement of the millennium the saints are seen sitting upon thrones in association with Christ. "They lived and reigned with Christ a thousand years" (Rev. 20:4). This was their time of public reward for service done to Christ during His absence. "The time is come," says the seer, "that Thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great" (Rev. 11:18). On the great white throne Christ is seen alone. While it was a question of governing the millennial earth, the saints governed with Him; but now it is a question of eternal judgment, and in this He acts alone. Nevertheless, they will be with Him, according to that all-precious word, "For ever with the Lord."

And thus shall it be:the lost and the saved shall then stand face to face-the righteous with the Lord, the wicked standing before Him. What a sight! what a moment! What a difference now between the two companies ! the one in bodies of glory shining in the image of Christ; the other in the naked realities of their sad condition. Stripped of every false covering each one must see his sins in the light of divine holiness and righteousness. All must be there. "And the sea gave up the dead which were in it; death and hades delivered up the dead which were in them:and they were judged every man according to their works." The depths, the unseen world, are forced to deliver up their miserable prisoners, that they may hear from the lips of the once-rejected Jesus their final sentence. The heavens and the earth are fled away, and nothing is to be seen but the great white throne of dazzling brightness, and the glorious majesty of Him who sits upon it. The guilt and anguish of the heart are seen in all faces ; and the awful sentence, uttered amidst the dreadful silence of that solemn scene, " Depart from Me, ye cursed, into everlasting fire." "And whosoever was not found written in the book of life was cast into the lake of fire." But the glory and beauty of the Saviour, Jesus, whom they despised in time, and the myriads of happy saints who surrounded Him and who shall be for ever with Him, can never, never be forgotten.

Thus closes the history of man, and the events of time. Eternity begins. The wicked, lost; the righteous, saved; and all the ways of God for ever vindicated. His power now brings in new heavens and earth as the future dwelling place of His children; and God comes down to dwell among them. "Behold, the tabernacle of God is with men, and -He will dwell with them, and they shall be his people, and God Himself shall be with them, and be their God" (Rev. 21:1-7). Andrew Miller

In the August No. of Help and Food we pointed out the terrible and rapid advance of unbelief in the professing Church as preparatory to the final apostasy, predicted in Scripture, which shall introduce "the man of sin, the son of perdition" after the true Church is "caught up to meet the Lord in the air " (see 2 Thess. 2:2-6 with 1 Thess. 4:15-17).

The conflict spoken of then was among the representatives of the Baptist Federation of Churches in convention at Indianapolis, in which the "Modernists" (who refuse the cardinal doctrines of Christianity) had the upper-hand. The same is also active among the Presbyterian body. So bold is the destructive teaching of Modernists in the Presbytery of New York, that the Presbytery of Philadelphia felt constrained to make appeal and protest by a circular of recent date, from which we copy the following:

"The Presbytery of Philadelphia begs to remind its brethren of the Presbytery of New York that at the meeting of the General Assembly of the Presbyterian Church in the United States, held in Atlantic City, in the year 1916, numerous overtures were brought up to the Assembly, filled with complaint against the Presbytery of New York, and one from the Presbytery of Cincinnati, asking that the Presbytery of New York be exscinded from the Presbyterian Church in the United States of America. A conference then was held between the Commissioners of the complaining Presbyteries and the Commissioners of the Presbytery of New York, who expressed their pain and grief that such drastic action should have been proposed with reference to the Presbytery of New York. At the end of this conference, by the unanimous approval of the conferees, including all the Commissioners from the Presbytery of New York, a paper was presented to the Assembly, and adopted by the Assembly, calling the attention of all the Presbyteries to the requirements of the Confession of Faith as to the licensing of candidates for the ministry. The paper concluded with the following affirmation, solemnly ratified by the Commissioners, sitting in the General Assembly of the Church:

"The General Assembly calls the attention of the Presbyteries to the deliverance of the General Assembly of 1910, which is as follows:

"1. It is an essential doctrine of the Word of God and our standards that the Holy Spirit did so inspire, guide and move the writers of Holy Scripture as to keep them from error.

"2. It is an essential doctrine of the Word of God and our standards that our Lord Jesus Christ was born of the Virgin Mary.

"3. It is an essential doctrine of the Word of God and our standards that Christ offered up Himself a sacrifice to satisfy Divine justice and to reconcile us to God.

"4. It is an essential doctrine of the Word of God and of our standards concerning our Lord Jesus Christ that on the third day He rose again from the dead with the same body with which He suffered, with which also He ascended into heaven, and there sitteth to the right hand of His Father, making intercession.

"5. It is an essential doctrine of the Word of God as the supreme standard of our faith that our Lord Jesus showed His power and love by working mighty miracles. This working was not contrary to nature, but superior to it."

The Presbytery of Philadelphia, in deep earnestness, would inquire of the Presbytery of New York if in its opinion the teachings and preaching which are now being proclaimed in the pulpit of the First Presbyterian Church of New York City are not in open denial of, and hostility to, these ratified declarations of our Church."

Spite of the New York Presbytery's assent to the pronouncements of the General Assembly in 1916, the Modernists' teaching goes on freely. What of it being false to their confession of faith?-they insist on continuing as one body, while openly repudiating their creed. "The new knowledge and the old faith have to be blended in a new combination," proclaims the smooth-tongued orator of a leading Presbyterian Church, who then goes on to enumerate what the Fundamentalists would bind them to, but which the Modernists repudiate. He says:

"They insist that we must all believe in the historicity of certain special miracles, pre-eminently the virgin birth of our Lord; that we must believe in a special theory of inspiration-that the original documents of the Scripture (which of course we no longer possess) were in errantly dictated to men a good deal as a man might dictate to a stenographer; that we must believe in a special theory of the atonement-that the blood of our Lord, shed in a substitutionary death, placates an alienated Deity and makes possible welcome for the returning sinner; and that we must believe in the second coming of our Lord upon the clouds of heaven to set up a millennium here, as the only way in which God can bring history to a worthy denouement. Such are some of the stakes which are being driven, to mark a dead-line of doctrine around the church. Shall they be allowed to succeed?"

Alas, they know but too well that the mass of churchgoers and unconverted church-members are on their side.

And what of the large Methodist Episcopal body? It is well-known that for many years it has been one of the loosest of "Orthodox" denominations-orthodox no longer. Dr. Munhall, editor of "The Eastern Methodist," has combated the new theology in that denomination for many years. In answering inquiries, in a recent issue, he says:"I know of no Methodist pastor in the city of New York that believes the Bible is the Word of God, and preaches it." Then he advises inquiring parents not to send their sons or daughters to the Methodist Colleges and Universities, which are full of evolution theories and "Higher Criticism."

Well, reader, what is the outlook?-The Coming of the Lord draweth nigh! If the Protestant nations which have been so blest and exalted by the Word of God, freely circulated among them, do now reject it, the apostasy is upon us, and the Lord's word to the false church is, "I will spue thee out of my mouth" (Rev. 3:16). But to them who will keep His word and not deny His name He says:"Behold, I come quickly:hold that fast which thou hast, that no man take thy crown" (Rev. 3:11).

While the Word of God foretelleth
That Man's day is passing fast,
That the long sad reign of Satan
And of sin may soon be past,
May we, conscious of our weakness,
Careful, watchful, prayerful be,
"Midst the perils that foreshadow
Christendom's apostasy.

From the truth to falsehood turning,
Unto darkness from the light,
Though grace still lingers o'er the world
Ever darker falls the night.
Oh the pity!-Men, deluded,
Seek to find on earth their bliss,
To God's glorious gospel blinded
By the smoke from the abyss.

As a chilling wave, lukewarmness
Sweeps o'er Christendom to-day,
While deceiving demon-doctrines
Wield an ever-widening sway.
But, as waxeth worse the evil,
And the darkness denser grows,
God the more His care displayeth,
And the more His grace bestows.

If we should, alas! have wandered,
And our faith have feeble hold,
And the enemy, permitted,
Sifts the wheat and tests the gold,
Christ's behind it all for blessing-
Chastening, searching reins and heart,
Cleansing-for His love desireth
We with Him should have a part.

Though the surging waves of darkness
Threaten, seek to overwhelm,
And our feeble faith may falter,
Christ abideth at the helm,
To the heart o'erfraught and fainting
Comes as balm the Voice divine,
"Fear thou not, for I am with thee;
I have called thee; thou art Mine"
All His own the Shepherd guardeth;
Howsoever the foe assail, Never over e'en the feeblest
Of the flock can He prevail.
Ah! the loving hand that holdeth
Never shall His hold forego-
God omnipotent, our Father,
Mightier than our mighty foe.

Blessed be our God and Father-
Saving, keeping day, by day,
Ministering grace and mercy
All along the desert way!
Blessed be our Lord and Saviour,
Lamb and Priest upon the throne-
Succoring, restoring, guiding,
Watching over all His own!

May we find in Him a covert,
And our portion, day by day;
Praying in the Holy Spirit,
Holding fast the faith alway;
Ever keep ourselves abiding
In the changeless love of God,
Find His mercy all-sufficient-
Till we reach our blest abode.

W. L. G

There is a scene faith's eye beholds
Beyond the narrow bounds of earth :
None have a title to be there
But those who have the second birth ;
It is not stained by sin's foul hand-
'Tis our delight some Promised Land,

It lies beyond the range of death-
Beyond this darksome vale of tears.
Oh, blissful paradise of rest !
Time is not measured there by years ;
Though boundless ages there shall flow,
No change, no blight that scene shall know.

There, glorified immortals shall,
Through heaven's blest unending day,
Bask in the sunshine of His love
Who bore in death their sins away.
Oh, wondrous love, oh, matchless grace,
That He in death should take our place !

O child of God and fellow-heir,
Our hopes are robed with prospects bright,
We are destined to walk with Him
'Mid scenes of pure unmingled light.
And, what a thought, we yet shall bear
His image bright-His glory share !

And when He reigns as King of kings
O'er all creation's broad domain,
Then shall we, His exalted bride,
Share in the glories of that reign.
Then let the world now have its fling,
We'll wait till Christ is crowned as King.

The world may pity, spurn, reject,
Those who such lofty hopes possess ;
Our souls shall still in Christ rejoice,
And with delight His name confess.
The world shall see on that great day
His saints with Him in full display.

If such a golden future looms
Before our faith-begotten gaze,
How should we then as pilgrims tread
Through earth's unfriendly, checkered maze !
Let faith be strong, and hope be bright,
Until we dwell with Christ in light.

Let patience here possess our souls,
In faith pursue our upward way,
Jehovah's arm for our defense,
Our constant and unfailing stay ;
In His own love with joy abide,
Until with Him we're glorified.

C. C. Crowston

CALENDAR :May 16th to June 15th

DAILY BIBLE READING:May 16th, Ps. 114; May 31st,
Memory WORK :Jude 10-25. [Ps. 129; June 15th, Ps. 144.
GOOD READING:C. H. M's Miscellaneous Writ's., Vol. 4, " Christian Perfection," " Levi," and " Glad Tidings."
MONTHLY QUESTION :-What is the salvation we have, and the salvation we are waiting for ?

Our Memory Work

With this month's study we complete the memorizing of two epistles-2 Peter and Jude. I trust you all have found much profit in this work, and that, as a result, you have acquired a truer spiritual judgment as to the conditions which prevail in the world. The current is running very strong, and we need to exercise great watchfulness day by day, for we are in constant danger of being caught in the swift stream of this world's ways. " The Lord shall be thy confidence, and shall keep thy foot from being taken " (Prov. 3:26). " The end of all things is at hand :be ye therefore sober, and watch unto prayer " (1 Pet. 4:7). To be sober means to exercise a right judgment, and for this we must have God's mind as given us in His Word. It means, too, the exercise of self-control. Who can do this apart from knowledge of and enjoyment of God's Word ?-it must be the man of our counsel. " Man shall not live by bread alone, but by every word which proceeds from God's mouth."

The time for our recitation will come again with the close of this present portion, and we shall look for the successful ones, according to our usual requirement, to be sent in not later than June 30th. This time we will send to them a very valuable little book entitled, " The Mysteries of God," by Mr. Ironside, giving a comprehensive unfolding of God's purposes in what are called " Mysteries " in the New Testament. Now we hope that many will be able to claim this volume. Try to enlist other young believers in this work, such as you may know outside of your assembly circle.

Some Outlines of Truth

I wish to begin with you some outlines of certain truths which may be both helpful and suggestive for further and more detailed study by yourselves.

First, I would like to take up the Assembly, and, to begin with, consider it as the one body, to which every believer belongs.

As to its beginning it was not whilst Christ was here, for He says, "I will build mine assembly" (Matt. 16:18). When and how it began, we see in Acts 2:1-4; and, 1 Cor. 12:13 says, " By one Spirit we have all been baptized into one body." That this is the same as the church or assembly (though there is much teaching connected with these different terms) is evident from Eph. 1:23, " the church, which is His body " (Rom. 12:4, 5; Eph. S:30, New Tram.; Col. 1:18, 24).

From Acts 2:47 we see there is continual adding to this company of true believers in the Lord Jesus. So the apostle can say " we "-referring to the Corinthians, himself, and others, who were not present at Pentecost; all are participants in this baptism, all having ' been given to drink of one Spirit" (1 Cor. 12:13, New Tram.). Now this primarily is the unity of the Spirit, for there is but one Body, and one Spirit (Eph. 4:3, 4).

That every believer belongs to, or is part of, this one and only Church or Assembly, or Body, is clearly stated in 1 Cor. 12:12,13-the Body is one of many members, and " by one Spirit we are all baptized into one Body."

Since all true believers are joined together into one Body, let us inquire, What was it which they believed ? The answer is given in 1 Cor. 15:1-4 :" I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand ; by which also ye are saved … how that Christ died for our sins . . . was buried, and that He rose again according to the Scriptures." So with the Ephesians, having heard the gospel, they trusted and believed Christ (Eph. 1:13). Likewise the Colossians (1:4-6) and the Philippians (1:4-7). Thus Christ and Him crucified was the great basic truth of their faith (1 Cor. 1:21, 22; Gal. 3:1). Should we consider the subject of what the gospel comprises, however, it would be needful to bring in many other features of truth. So also with the Thessalonians, they received the gospel, and became followers of those who preached it and of the Lord (1 Thess. 1:5,6); their faith in Christ, and suffering for His sake, became an example to other assemblies (spoken of in the plural here, assemblies, of which we shall speak later). We have noted the time and manner of the Church's beginning, of whom it is composed, and what it is which introduces into it. Let us now ask what is the character especially belonging to the Church ?

First, this may be gathered from the term itself. The word ecclesia, or assembly (rendered uniformly "church" in the Authorized Version, except in Acts 19:32, 29, 41), means a called-out company. The Spirit of God has adopted this word to designate the company of believers united together and to Christ in heaven by the action of the Holy Spirit. It clearly suggests separation. But from whom and from what ?The distinct place of this company, hence its separateness, is intimated in the threefold division of 1 Cor. 10:32 -" Jews, Gentiles, and Church of God." This is further emphasized when we know that this Church or Assembly is composed of believers from amongst both Jews and Gentiles (1 Cor. 12:13; Eph. 3:6 with 2:11-22).They are thus separated, called out, from their natural relation and position in the world to be in this new Body, inaugurated on the day of Pentecost. The Lord prophetically speaks of this in John 10.He would lead out His sheep from the Jewish fold, and bring His other sheep(Gentiles), and unite them in one flock (ver. 16, New Trans.). Further, it is separated from the world not only by being thus called apart from it, but also by the fact that it is united to Christ in heaven, and the Holy Spirit here is witnessing to His exaltation while rejected by the world (John 16:8-1). And by the Spirit the Assembly is linked with its Head, Christ, in glory. This at once shows its character. In position, relation, and destiny, it is heavenly, separate from the world and its course, for so is Christ.

Concerning this called-out company, many descriptive terms or expressions are used in Scripture, which we may profitably consider, and hope to do so in a brief way. Then we must gather together, at least in outline, the precious truths as to worship, testimony, and fellowship of the Assembly, and how these truths are to be given practical form in days such as the present. We must think also of the life, the order and government which pertain to the Assembly. But our next outline study will be the aspects in which it bears relation to each of the divine Persons-Father, Son, and Holy Spirit.
Another interesting part of this subject-the Church- is the way in which it is typically presented in the Old Testament. This we hope to touch on as we proceed with our outlines. However, there is nothing in the O.T. types to present the Church as the Body of Christ. This aspect belongs entirely to the New Testament.

Again, various names are given to those who compose the Assembly ; each of which has a meaning worthy of our careful consideration, with profit and blessing. Here are some of them which you might look up and consider, both as to the privilege and responsibility which they suggest.

Believers …… Acts 5:14. Members of one Body and of one another
Disciples……. Acts 9:1.
Christians …. Acts 11:26.
Living stones… 1 Pet. 2:5.
Saints…… Eph. 1:1, etc.
Sons )
Children ) many passages
Priests )
Strangers and Pilgrims…….1 Pet. 2:11.
Fellow-citizens..Eph. 2:19. Soldiers…..2 Tim. 2:3,4.
Servants……….. Rom. 6.
Friends……. John 15:15.
Sheep, Lambs, John, chaps. 10 and 21.

Our Daily Bible Reading

We commence with Ps. 114. There is unity of theme through the first four psalms (114-117). They celebrate God, first in His great power (114), then in contrast to the idols of men (US), and as the One who in resurrection-power brings in salvation and blessing for His people-Israel especially (116); finally, all the world is called to worship. Such will be the millennial glory.

Suitably, there follows in Ps. 118, Christ Himself, as the Head of all blessing. Note also how parts of this psalm are referred to in the New Testament. Then in Ps. 119 it is the Word of God, which beautifully links with the previous theme-Christ, who is the Word, the Truth. Dispensationally, it is Israel under the New Covenant celebrating the law written upon their hearts, as in Ps. 118 we have the Mediator of that covenant.

There follows the fifteen psalms of degrees (120-134). They present, as we may say, the steps in Israel's restoration leading up to the blessed end of which the preceding psalms speak. They present the steps of progress by which God leads up to the great paean of praise which closes the book, and embraces all creation (135-150). We can find principles in them which govern at all times, and illustrations of God's ways with His people, whether individually or collectively considered.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

Dear Brother :

I have been reading, or rather re-reading, " Lectures on Judges," by S. R., which I believe were given by the Spirit of God for these last days. We have not profited by them as we should-perhaps not realizing our state when they were first given. But the aftermath of war makes manifest that many have either not known or forgotten the truth brought out in these Lectures. Laodicean self-complacency and self-indulgence is what we are to fear. Samson's self-indulgence was his ruin, and he knew not that his strength was gone.

I have been exercised how to get this book read by those who have never read it, and re-read by those who have, as I believe it meets the great need among the Lord's people to-day. So I have thought you might put in something as to this in Help and Food. If any have not the book but will carefully read one or two chapters per week, you may send it at half-price, postpaid, and to invalids or such as are unable to pay, free, and let me know the cost. Affectionately in Christ, H. L. Q.

The Introduction to this book will be found in this number (pages 175-182), and will show its character. Some parts may be found difficult, especially the significance of names and their applications, but the earnest reader will not go unrewarded. We earnestly hope our brother's suggestion will be followed by very many. The price is $1 in cloth, and 50 cents. in paper covers. Any who desire it at half-price, or entirely free as per above offer, will please say so, and it will be sent at once. Editor.

Now darkness over all is spread,
No sounds the stillness break;
Oh, when shall these sad hours be fled,
Whilst I, alone, do awake?

But, no; I do not wake alone,
Alone I do not sleep,
Around me ever watcheth One
Who wakes with those who weep.

On earth it is so dark and drear,
With Him so calm and bright;
And stars above, in radiance clear
Shine there through all the night.

Tis when the lights of earth are gone
The heavenly glories shine;
When other comfort I have none,
Thy comfort, Lord, is mine.

Be still, my throbbing heart-be still!
Cast off thy weary load,
And make His holy will thy will,
And rest upon thy God.

Many a time the night hath come,
Yet still returned the day;
Many a time thy cross, thy gloom,
Ere long have passed away;

And these dark hours of anxious pain,
That now oppress thee sore,
Will also vanish soon again,
And thou shall fear no more.

For when the night hath lasted long,
We know the morn is near;
And when the trial's sharp and strong
Thy help shall soon appear.

Pastor Josephsen

This dispensation had its birth
When Christ incarnate came to earth:
Old dates then ceased, and new began,
When He came forth from God to man.

Earth's Maker came from scenes of light
To lift lost man from sin's dark night:
By love impelled He left the throne,
Came down for mortals to atone.

Angelic hosts swept through the sky
Proclaiming Him who came to die;
The shepherds heard the heavenly choir-
Their souls with joy were set on fire.

His star gleamed out across night's zone
To mark His manger-not His throne;
And wise men came from lands afar,
Led by the radiance of that star.

And when they found the peerless One-
The King-elect, God's own dear Son-
They poured their treasures at His feet,
And worshiped Him as it is meet.

His life was brief, but oh how blest!
He came, but not by man's request.
He passed across earth's checkered stage-
A stranger here on pilgrimage.

He left-but by man's murderous hand!
His creatures did His love withstand;
They could not tolerate His grace
Revealed to man's unworthy race!

He lived for God, He died for man-
Fulfilled redemption's glorious plan.
He's gone on high there to abide
Till He returns to claim His bride.

This age shall end when He appears;
He'll change the tide of rolling years;
He shall bring in the age of peace,
Blood-lust shall die, and war shall cease.
Upon His throne, in glory bright,
He'll reign while time wings on her flight ;
And when time's scanty years have passed
He'll reign while endless ages last.

C. C Crowston

At Oakland, Calif., Sept. 6, 1921

H. A. I.-In suggesting this conference I had in mind the needs of many young believers, who are not established in what seems to many of us to be clear scriptural principles in regard to assembly life. I would suggest that we take up things in the following order:

First:The scriptural ground of fellowship.

Second; Scriptural reception of believers to the privileges of fellowship.

Third:The scriptural principles of discipline.

C. C.-It might be well to look first at 1st Cor. i:8:"God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord." The Church of God is viewed here on earth in the character of a fellowship – not to be confounded with the fellowship of 1st John 1:3:"That which we have seen and heard declare we unto you, that ye also may have fellowship with us:and truly our fellowship is with the Father, and with his Son, Jesus Christ"-that is fellowship of life and nature. There is of course such a thing as the practical realization and enjoyment of this fellowship; but that is not what I apprehend is the mind of the Spirit of God in 1st Corinthians, when He speaks of the "fellowship of his Son."

H.A.I.-That is, we need to distinguish between fellowship with the Father and the Son, and the fellowship of the Son.

C. C.-Yes. I take the fellowship of the Son to be a fellowship that has been authoritatively established upon earth. The Son is its source, its author; and as such He gives character to it.

B. C. G.-In Acts 2 we read of the apostles' doctrine and fellowship. It carried out this truth practically.

C. C.-We need to consider certain ideas involved in the term "fellowship." First, there is the thought of association in activity.

B. C. G.-It is not something purely individual, as between a saved soul and his Lord, but that in which he is associated with others in the Lord.

C. C.-I might liken it to a corporation in which you have diversities of activities, different departments, but all harmonized and unitedly working together. There is a common aim and object in the various departments. That may give some idea of the fellowship spoken of here.

F. J. E.-Would you say that this verse implies the fellowship of all Christians ? C. C,-Yes; it implies it.

B. C. G.-Certainly. But the plummet must be applied to the wall, to see how we stand practically. J. W. H. N.-What is the thought involved in the full title, " Jesus Christ, our Lord ?"

C. C.-Well, if it is a fellowship to which the Son of God gives character, it is a divine fellowship. The three names, Jesus, Christ, and Lord, express what the Son of God became as incarnate-as man. But He has been refused by the world, and God has accepted Him and given Him supreme sovereignty. He has made Him both Lord and Christ. He controls the fellowship and governs it.

B. C. G.-We are saved by Him, united to Him, and should be ruled by Him.

J. W. H. N.-That leads on to the next thing.

C. C.-He has gone up to the Father, but His Name is to be our care. We have His interests to look after, to watch over and care for.

J. W. H. N.-I have thought of that in connection with Philadelphia, "Thou hast kept my word, and not denied my name."

C. C.-Paul writes to Timothy,"That thou might-est know how to behave thyself in the house of God, which is the assembly of the living God, the pillar and ground of the truth." The assembly is upholding Christ before the world. The pillar suggests a monument.

B. C. G.-One might say, a monument with an inscription on it, proclaiming what it means. This is what God has set the assembly for.

J. W. H, N.-That remains true in spite of failure.

C. C.-It is important to apprehend the Spirit's view of the Church, and maintain that. Paul laid the foundation. I do not think that means the foundation in the sense of the base upon which the structure rests, but the principles which the apostle taught. We speak of an institution as a foundation -a "Rockefeller foundation" for instance. Now Paul instituted, or laid the foundation of, the Church of God. He made provision for carrying out its responsibilities. It was in that sense he laid the foundation, and those who follow after should be careful to carry out the principles or lines of truth that Paul laid down.

B. C. G.-I think that is important. It is not the thought of laying the foundation of a building exactly, but of setting up an order of things to be maintained. This special ministry was committed to the apostle Paul. No other apostle gives us truth as to the assembly in this character.

C. C.-We are responsible, therefore, to keep to the apostle's model.

A brother.-You mean, then, that the foundation is a fundamental constitution, or laws, like the constitution of the United States, which is the foundation of the government of this country ?

C. C.-Well, I would say we have that in the Word of God, and we should seek to keep to the mind of the Spirit of God in the terms that He has used. But we may regard the apostle as having established the order of the house of God on earth, the assembly of God in its proper form as the Lord's witness on earth. He established its order, its activities, its arrangements, its outward form, and its internal relations. All this has been authoritatively done.

B. C. G.-This first chapter is like striking the key-note in music, then all else must be in keeping. Christ has entrusted to us His name (1:e., what His name implies) as a fellowship. As we go on in the epistle, we see the directions given for the guidance of the saints. And a divine Person is to take charge of things-the Holy Spirit-who is to control and direct everything for Christ in the assembly. C. C.-Then, as we go on in this epistle we find directions which are to govern the activities of the fellowship.

B. C. G.-Neither liberty nor disorder as to these facts is recognized or permitted.

C. C.-If God has called us into the fellowship of His Son, it becomes us to see to it that we maintain its true character.

W. H.-Would you not say that it is only as we are truly subject to Him that we can really enjoy this fellowship into which we are called ?

C. C.-Yes, surely.

S. B.-Isn't that involved in the order of the names ?

W. H.-Yes; and we ought to seek to promote this fellowship with our brethren.

J. W. H. N.-Isn't that the theme of the tenth verse ?

L. F. C.-Is not this what we understand by " speaking the same thing ? "

C. C.-Of course there are limits to everything. "The same thing" here refers to the things they had been taught; not to any matter that might come up.

H. A. I.-We shall never see all alike in everything here, and we must not force one another's consciences.

B. C. G.-If it is a question of the faith we should have unity. If it is a question of views as to this or that, there may be divergences. We may honestly differ and yet obey this word.

C. C.-There ought to be no compromise as to. the foundation. But there are minor things as to which you may have a thought and I quite another. If I am going to make my thought a battle-cry, I form a faction, I may seek to force others to accept what is simply my view of things. They may be conscientious in refusing it. Both may think they have the mind of the Lord. We must not insist on agreement in such cases, but each wait on God, and walk according to the light he has, leaving the other free to do the same.

B. C. G.-That is very important, if we are to walk together in fellowship; and God's Word recognizes such divergences. Paul might have settled the question of meats and drinks with a word. He leaves it an open question for individual exercise.

C. C.-And so I can say to a brother:Very well, I won't ask you to surrender your conscience, and you must not ask me to surrender mine.

L. F. C.-We need to notice, too, that this is an exhortation, rather than a command.

J. W.-The illustration of a corporation, already used, helps here. There are different departments, and men of different abilities and views, but all work together for the common interest.

C. C.-If we respect each other's conscience in such matters, we are seeking to "keep the unity of the Spirit, in the uniting bonds of peace."

B. C. G.-And this scripture shows how we can all be of one mind, even when we are obliged to differ. We can be characterized by the lowly mind, and consider one another.

J. W.-It is always safe to remember that when two disagree one must be wrong, and perhaps both. Therefore, it is wise to be humble-minded, waiting on God for added light.

B. C. G.-As we mingle with God's dear people, we find that they are often intolerant as to unimportant things, and often very easy-going as to matters of grave importance. We need grace to hold an even balance, and not to dominate each other's conscience. Even Paul was not a ruler over the faith of the saints.

H. A. I.-With these principles before us, might we now consider the question of reception to the privileges of fellowship ? What is the scriptural way for an assembly, or gathering of Christians, to act toward believers seeking fellowship ?

C. C.-I should seek to put before such a person what the mind of the Spirit is concerning the house of God. I should consider his state of soul, and show him that fellowship is mutual-he with us and we with him; being careful not to assume an air of superiority which is repellant. A single-minded and godly person I should welcome as a child of God, and give him the truth as fast as he is able to receive it. The sense of responsibility in connection with fellowship is a matter of growth; it is a gradual process.

H. A. I.-It is well for us to stop and consider how little we understood of these things when we first entered upon these privileges; how many wrong conceptions we had, and how much we have had to learn since.

C. C.-Yes; and even since, how feebly we have apprehended them! We should be consistently going on, but it is not always so.

B. C. G.-Indeed, there is often a going back. First Corinthians shows how far athwart they were going-making much of servants and becoming sectarian. Even Christian ministry may be used in this way.
F. J. E.-It has been the cause of many divisions in the Church.

W. H.-The danger is that we may lose the sense of Christ's Lordship, and our responsibility to Him. If we lose that, what is there to hold us ?

H. A. I.-There are many practical difficulties in the present day, but the principles set forth in this and other epistles do not change. We need wisdom, however, to apply them correctly.

C. C.-One thing I would emphasize:Do not inculcate a spirit of faction; do not occupy people with various divisions, if you can avoid it. Put positive truth before them. " Take heed how ye build," says i Cor. 3. We have to learn from the Word how to build. Souls must be brought back to Scripture.

J. R.-Is it possible in these days to carry out the fellowship that we have here ?

C. C.-It is possible; yet that is not saying that it is being done. We aim at it. In having to do with souls we need to remember that people have consciences, and this is a serious thing. We may do a great deal of harm if we ignore this. If the conscience is really before God, they will go on with God as He shows them the way. We may do them much harm if we simply try to force them to see as we do. Sometimes we attempt to force, rather than attract.

E. A. B.- First, claim kinship with whatever truth we hold in common. Then turn on the light. If saved, we are already one. We do not make a fellowship; God has made it, and we need to enter into it and enjoy it.

H. A. I.-But so often we expect people to see it all at once, or else we are impatient with them, and consider them unfit for fellowship.

C. C.-Yes, we expect people to learn in seven minutes what took us seven years.

(Concluded in next number.)