*The evolutionist from whose writings the following extracts are taken is Wm. P. Merrill, D.D., of New York.*

From the cross shines forth … in transparent glory the principle, found all through the life of the world,. .. that the world finds its salvation by the laying down of life, so that the very central principle of developing life is that very law of sacrifice, of daring, of willingness to risk, of the laying down of the life for the good of others, which is shown most clearly in the cross.

With this law of the sacrifice of the fittest-the mother giving herself for the life of her young, the father battling for food to maintain the brood, the wolf for the pack, and the pack for the wolf- is the operation of this law of the laying down of life-dim, shadowy, yet tremendously powerful ; without this, life would have been extinct before man came on the scene … And with the coming of man came the chance for the glorious and full outworking of this law, the definite subordination of the law of survival to the law of sacrifice. How wonderful and glorious is the operation of this law in human living. Every child comes into life through a mother's pangs, and grows through the sacrifice of its parents.

This which is found everywhere comes to fullest, most dramatic, most appealing manifestation in the cross of Christ. Just as in his living we have come to see the perfect life, not something apart from common human life, but the fulfilment of all noble living; so in his death we may and should see the perfect death, the setting forth once for all of this cosmic principle, this law on which God is always acting, this law on which God has built the world, this law of the sacrifice of the fittest.

How does the evolutionist find the cross of Christ possessed of saving power over the individual? To answer this he must define salvation. Is not this salvation, as the evolutionist defines it in its meaning for the individual experience – the realization by an individual of his highest capacities, the entering into the best and noblest possible living?

What really saves me, saves the individual, is not something which Jesus did 1900 years ago.. .what saves me is something God does now, something He is always doing…I am saved by the self-sacrifice of God now, mediated to me through parents and friends, through all who risk their lives that my life might be better.

Calendar:Jan. 16th to Feb. 15th.

DAILY BIBLE READING:….. .Jan. 16th, 2 Chron. 15; Jan. 31st, 2 Chron. 30; Feb. 15th, Ezra 9.

GOOD READING:-"The Minor Prophets," by H. A. Ironside. Pages 7-49. This book may be obtained cloth bound, price, $1.50.

MONTHLY BIBLE STUDY CLASS:-Colossians. ch. 1:1-8.

As mentioned in our last issue we purpose to give some structural outlines of the Bible books which, it is hoped, will prove useful to those who wish to annotate their Bibles. To have them so marked affords real help for future reading and reference, aiding us to grasp more quickly the general scope of any particular part of a book. For this year the twelve Minor Prophets have been selected. They will be given in twelve portions, one each month, and so arranged as to be of about equal length. This will necessitate dividing the two longer books-Hosea and Zechariah-into two parts for the former and three for the latter, while the shorter books like Nahum and' Habakkuk will be grouped together.

For our "Good Reading" for the year, Mr. Ironside's book on the Minor Prophets has been selected as a complement to these outlines. Each month's reading will correspond to the part of the Prophets presented in our outlines. By combining these two features we should become better acquainted with these Books which are seldom a subject of ministry.

Our Daily Bible Reading

The history of Asa's reign is given in 2 Chron. 14-16. In chapters 14 and 15 we see he is a man of much faithfulness, doing what was good and right in God's sight, and showing a fine spirit of dependence and obedience. He put away evil (14:3, 5; IS:8,16), led the people to seek the Lord and obey His word, with the result that quietness and peace prevailed (14:4, 5; 15:9,15). These things have instruction for us; notice that Asa puts God's claim first, even though it brings some of his own household under rebuke (15:16). The enjoyment of God's blessing often brings out an attack of the enemy. How splendidly Asa meets it. Strengthened by the Lord he built fortified cities and had a great army; but his trust is in none of these:he turns to God in whole-hearted dependence, and a great victory is gained with abundant spoils.

But, in chapter 16, Asa turns to man (ver. 2), and trusts-in the arm of flesh! This may bring temporary relief, but in the end it brings greater loss than at first threatened, with increased trouble. The former quietness and rest are lost, what might have been gained by going through the test with the Lord as before, is lost; then self-will and anger break out; the Lord acts in discipline, but even this does not effect restoration, and Asa's course closes in deep shadow. What instruction, what warning is here for each of us!

Jehoshaphat follows (chs. 17-20). Of him a good word is spoken:"He walked in the first ways of his father, and of David" (margin). Chapter 20 is notable-fasting (self-judgment), prayer (dependence), prophecy (God's word for present need), worship (the heart's response), and; victory (realized power over evil).

A dark period of history ensues until brighter days come, at first with Joash (ch. 24). Decline comes again, and while there are periods of improvement, the general trend is downward to the dark and evil days of Ahaz (ch. 28).

Then Hezekiah comes to the throne, and a great revival is accomplished. His son proves more wicked than his predecessors, and yet the Lord takes occasion in his case to show how great is His mercy and grace. Josiah's reign is the last bright page of the kingdom's history. It teaches us that revival comes through the Word of God being given its right place.

The book of Ezra deals with the first return of the Jews from captivity, the re-establishment of the true center for worship and service, and the needful separation of the people from surrounding evil. Many principles of truth, important for us in these days, find illustration in this book and in the prophets Haggai and Zechariah who were associated with the events recorded by Ezra.

Through lack of space the beginning of Our Monthly Bible Study is deferred until next month.

Structural Outlines of the Minor Prophets (Hosea, chs. 1-6.)

This prophet unsparingly exposes the moral condition of both Israel and Judah and shows the true state of things as seen by Jehovah. Hosea's theme is the infidelity of the people, their unchaste violation of the sacred relation which Jehovah had established with them. Along with this the prophet sets forth in unexampled manner the character of God, His yearning love, uncompromising judgment, yet gracious dealings which eventually bring His sinful people (preserved in a remnant) through the storms of purifying judgment, into final and abiding blessing.

There are two main divisions:the first, chapters 1-3; the second, chapters 4-14.

Div. 1. (chs. 1-3). Jehovah's marriage covenant with Israel broken through her unfaithfulness. The parts of this division are:

1. (chs. 1-2:1). Unfaithful Israel rejected and disowned, yet with promise of final acceptance.

(1) vers. 1-9. Israel's place and portion due to her unchastity.

(a) 1-5. Jezreel:vengeance because of continued (6) 6,7. Lo-ruhamah:no more mercy. [idolatry. (c) 8,9. Lo-ammi:not God's people.

(2)chs. 1:10-2:1. The reversal of dispersion, and unity restored.

2. (ch. 2:2-23). Outraged love smiting in righteousness, yet healing through mercy in due season.

(1) vers. 2-13. Jehovah's complaint against Israel, and her punishment.

(2)14-18. Delivered, purged, and established in security.

(3) 19-23. Betrothed forever in faithfulness.

Div. 2. (chs. 4-14). Jehovah's love made known in reproof, pleading, chastisement; yet (since it cannot give up its object) bringing His sinful people through it all to salvation and richest blessing.

1. (chs. 4-6:3). Rebellion and alienation through idolatrous corruptions, because of which they must bear Jehovah's wrath and hiding of His face.

(1) ch. 4. The ground of Jehovah's controversy. (a) 1-5. The moral ground. (6)6-11. The rejection of the law. (c)12-14. Sacrificing to false gods. (d ) 15-19.Backsliding.

(2) chs. 5-6:3. Jehovah's judgment and withdrawal.

(a)5:1-7. He, their Rebuker, against whom they only revolt the more.

(b) 8-15. He, their Smiter; they, seeking vain helpers, instead of returning to Him, are left to the bitter consequences of their ways.

(c) ch. 6:1-3.Revival when the lesson is learned.

Our "good reading" portion extends to this point in Hosea. The structure of the remaining chapters will be given next month.

Calendar:Alar. Kith to Apr. 15th.

DAILY BIBLE READING:. ………. Mar. 16th, Job 5; Mar. 31st, Job 20; Apr. 15th, Job 35.

GOOD READING:"The Minor Prophets," by H. A. Ironside. Pages 110-134.

MONTHLY BIBLE CLASS:. … Colossians, chap. 1:9

The last memory portion we studied was 2d Timothy. In accordance with our request that the names of those successful in recitation be sent in by January 30th.

To them will be sent cloth bound copies of "Papers on the Lord's Coming," by C. H. M.

We are glad to learn that though for a time discontinued as a part of our study, a number express the purpose of continuing such work, having found it very profitable and helpful.

Our Daily Bible Reading

This falls entirely within the book of Job. This book shows us deep ways of God in dealing with the soul of man, especially in connection with present suffering.

We may learn from the speeches of Job's friends that the best human wisdom and wide experience fail to correctly set forth God's character and His ways, and man's condition and need before God. Many true things are stated in relation to both God and man, but spiritual un-dei standing is lacking. Their weakness or mistake lies in assuming that present conditions show the measure of God's approval or disapproval. They fail to apprehend that God works through all things for the blessing of souls, that in result they may more fully know Him and themselves.

The book is not of a dispensational character, but gives what is of ever present significance and instruction.

In Job we may see a saint resting, even trusting, in that goodness which he finds in himself (which after all is the fruit of God's grace), so that it becomes the righteousness of which he boasts, and results in a self-vindicating attitude, with bitter complaint even against God when tested by trials and sufferings. To be shaken loose from all this; to lose confidence in our own righteousness as the ground of acceptance with God, is God's object in His dealings with Job, who is not alone in need of such lessons, which comparatively few, however, seem to learn.

The true state of the heart is thus brought out and judged as before God. In result, the soul's realization of the ground of relationship with God is deepened-a ground of His own establishment, which rests on His grace, not on anything found or wrought in the saint. Thus blessing and the enjoyment of fellowship with God is greatly increased, because the good in us (which is the fruit of grace) ceases to be a ground for complacency. This, often through painful experiences, we are brought to find outside of ourselves, and entirely in Him from whom all blessing really flows.
A short outline of the book's arrangement may help in our reading:

1 (chs. 1-3). The introduction, giving us the setting of the case, the principal persons concerned in it, and the theme or subject of discussion.

2 (chs. 4-31). The discussion between Job and his three friends.

(a)chs. 4-14.The first set of speeches, 1:Eliphaz (chs. 4, 5). 2:Job's answer (chs. 6, 7). 3:Bildad(ch. 8). 4:Job's answer(chs. 9,10). 5:Zophar (ch. 11). 6:Job's answer (chs. 12-14).

In this part the friends emphasize God's transcendent purity, ineffable righteousness and inscrutable wisdom. Over against this they set man's insignificance and wickedness, from which they conclude that Job must have sinned as the direct cause of his suffering; that he should repent and confess it, and so receive healing. Job revolts against their charge, and is provoked to criticize God's dealings.

(b) chs. 15-21. The second set of speeches.

1:Eliphaz (ch. 15).

2:Job's answer (chs. 16,17).

3:Bildad(ch. 18)

4:Job's answer (ch. 19).

5:Zophar (ch. 20).

6:Job's answer (ch. 21).

Job having sought in his first replies to defend himself against the imputation of wickedness, not so much by direct refutation as by declaiming against God's actions with him, his friends now seek to press home their charge, setting forth the wretched condition, state, and end of the wicked. In reply Job complains bitterly of the attitude taken by, and the treatment received from, these friends, and appeals from them to God for vindication.

(c) chs. 22-31. The third set of speeches, 1:Eliphaz (ch. 22). 2:Job's answer (chs. 23, 24). 3:Bildad (ch. 25). 4:Job's answer (chs. 26-31).

Note that Zophar does not speak this time. Eliphaz now makes his charges very specific, and closes with very definite exhortations. Bildad confines himself to emphasizing man's nothingness in view of God's greatness. Job, in a long speech reproves his friends, asserts the uprightness of his conduct, and his integrity as his defense before God.

3 (chs. 32-37). Elihu reproves Job for setting himself forth as more righteous even than God, and goes on to explain God's ways and purposes for blessing through them, finally setting forth the universal sovereignty and power of God.
4 (chs. 38-42:6). Jehovah now speaks, not to argue or even instruct His recalcitrant servant, but rather to overwhelm him with a sense of his nothingness by setting forth His own Almightiness. Job takes the right place in utter self-abasement.

5. (ch. 42:7-17). The end reached in full blessing through the disciplinary ways of God.

Our Good Reading

This carries us through the prophecy of Joel. He evidently takes up conditions as they existed in his day, a desolation resulting from natural causes and from ruthless enemies; all however under Jehovah's controlling hand. This gives occasion for calling the people to repentance, self-judgment, and submission to God, who gives promises of deliverance and blessing, assuring Judah's supremacy through the judgment of the nations, and Jerusalem made holy as God's dwelling, no more to be trodden down by strangers. The divisions of the prophecy are:

Div. 1. (ch. 1:1-12). Devastating judgments making land and people desolate.

(1) vers. 1-4. The agencies of ruin.

(2) vers. 5-7. Smitten revelry. The literal locusts are compared to a nation. It is also a prophetic forecast of the northern power's invasion of a later day.

(3) vers. 8-10. Despoiled temple and priestly service.

(4)vers. 11,12.The destruction of all prosperity.

Div. 2. (chs. 1:13-2:17). Calls to repentance and humiliation.

(1) ch. 1:13-17. Priests and people called to assemble and lament before Jehovah because His house and service suffer.

(2) ch. 1:18-20. The groan of creation itself causing the prophet to utter his cry.

(3) ch. 2:1-11. The prophet's view enlarging:through the prevailing distress the Spirit leads him to pass beyond the present into the future-the manifestation of Jehovah in consuming judgment in His coming day. Here a transition is being effected which reaches its climax in the next main division.

(4) ch. 2:12-17. Assured grace and mercy upon true repentance before Jehovah.

Div. 3. (ch. 2:18-32).). Fulness of both natural and spiritual blessing.

(1) vers. 18-20.The annihilation of the enemy.

(2) vers. 21-27. Land and people made glad through accomplished deliverance.

(3) vers. 28-32. The outpouring of the Spirit, and the sure refuge.

Div. 4. (ch. 3). Jehovah's judgment on the nations adjacent to His land and people, but having also a universal significance.

(1) vers. 1-3. The charge against the enemy.

(2) vers. 4-6.No possible reconciliation.

(3) vers. 7, 8.Coming restoration for God's people.

(4) vers. 9-11.The call to conflict.

(5) vers. 12-15.The day of recompense.

(6) vers. 16,17.The divine limit to oppression.

(7) vers. 18-21.The perfect consummation.

Our Monthly Bible Study Class Colossians 1:9.

In these studies make use of the New Translation by J. N. D. along with the Authorized Version.

In the first part of this chapter (vers. 1-8) the apostle has made special mention of the fruitfulness produced among the Colossians by the knowledge of the truth. He now prays for a further development, springing from the same source, so that according to full knowledge they may walk worthy of the Lord.

Ver. 9. The apostle prays, and desires or makes request. The former is general, the latter special. There are three things to consider:(1) full knowledge; this is that perfect revelation of God in Christ which in its absolute completeness shows all in the past to have been partial, and shuts out the possibility of any further disclosure or supposed emanation of the divine fulness. This term (epignosis) should be further studied by reference to passages in which it occurs (e. g., Eph. 1:17; 4:13; Col. 2:2, acknowledgment, A.V.; 3:10; 2 Pet. 1:2, 3; 2:20). For us to have "full knowledge" (Phil. 1:9; 1 Tim. 2:4; 2 Tim. 2:25) implies more than simply knowledge, which may concern the intellect alone; it is of that intensive form which powerfully affects the character, moulding the life in accord with the full knowledge of God's will now revealed in Christ, and its recognition as true by faith; (2) wisdom, (3) understanding; these two things appear closely linked together by the adjective, spiritual, which may be more correctly considered as applying to both- "spiritual wisdom," etc. It puts them in contrast to the vain and fleshly philosophy referred to later in the epistle. Wisdom is more than mere knowledge. It involves the highest exercise of all the moral faculties, not simply the intellect, and so has reference to our attitude as well as action. Mere knowledge may issue in self-conceit and spiritual breakdown. At the same time wisdom is the right use of all that is provided by the full knowledge of which we have spoken, which therefore properly comes first, for the spiritual wisdom here desired springs from its possession. This in turn is acquired through the Word. Understanding is the discriminate and precise apprehension of particulars. It grows out of wisdom which results from being filled with the full knowledge of God's will.

We begin our little bulletin for the month with a word, not merely as to the importance, but the necessity for prayer for this work. "Except the Lord build the house, they labor in vain that build it." Back of laborers offering themselves, back of clearly opened doors, back of liberal provision for temporal needs, is this great necessity for constant, believing, united prayer. Let us put it very simply:Am I, are you, giving ourselves to prayer? Not occasionally, but regularly, in private, and are we uniting in this labor? Let us make mention of names and places in the daily family prayer, and then we will be looking forward to the regular stated public meetings for prayer and information on this great subject.

We will gladly welcome correspondence with questions or suggestions as to these or other matters relating to the work.

As mentioned in the previous number, our meeting in New York has been postponed this month in order to have a farewell meeting on May 1st with our beloved brothers and sisters sailing for Africa via England, on May 2nd. All preparations have been practically completed; the freight has been shipped, the passages booked, and all is in readiness. We are looking forward to a season of special blessing at the meeting, not only for ourselves who remain, but for those who sail. They are going out, not knowing what is before them, realizing in some measure the trials and difficulties, but knowing the unfailing grace of our Lord.

It will be a cheer to all to know how generously the beloved saints have responded with their gifts in fellowship with the work. At this writing considerably over $9,000 has been received. All needs have been met, and sums have also been sent to other fields, for the work in Japan and China, and in the Congo Region, and Nigeria. For all this bounty we would return heartfelt thanks, blessing the Giver of all good for His unspeakable Gift. We are hoping to give some definite and detailed account of the work in Japan, where our dear brother E. B. Craig and his wife have been laboring a good many years. Our brother was led in a remarkable way to this field. He had gone with our brother B. C. Greenman for a visit to New Zealand, and from there he went to Australia, serving in the gospel in both countries. From there he went on to Japan, making a preliminary stay, and on his return home was so impressed with the need in that great field that he decided it was the Lord's mind to devote his strength to that land. The Lord has graciously owned the work, and there has been fruit in the conversion of souls and the establishment of little centers of testimony. Quite a good deal of the work is being carried forward by native brethren, of whom Dr. Tsukiyama and E. Hirano are best known. Our brother Craig has been enabled to translate a number of books into the Japanese, and to conduct a little periodical in the native tongue. It is right too, to remember our native brother Kasamatsu who was brought to the Lord while in California, and returned to devote himself to the need of his countrymen. After laboring a number of years, he was called home, not however, until our Brother Craig had been established in the work. During the sufferings caused by the terrible earthquake, our brother and wife, themselves spared from injury, were enabled to minister to the sufferers about them, and distribute the bounty sent from this country.

We are thankful to know that in recent years, both in Japan and China, suited homes have been secured for the workers, so they are not subject to sudden orders to vacate by none too friendly native owners.

Begin the day with God;
Lift up your voice in prayer
That He will keep you all the day
From every doubt and fear.

Walk hand in hand with God;
He is your dearest Friend.
No other can with Him compare,
Your joy shall have no end.

Walk all the way with God
In fellowship divine;
And when your days on earth are done,
You shall in glory shine.

Close in the day with God,
And thank Him for His care.
Acknowledge every good bestowed
And offer grateful prayer.

A man may preach from false motives. A man may write books, and make fine speeches, and seem diligent in good works, and yet be a Judas Iscariot. But a man seldom goes into his closet, and pours out his soul before God in secret, unless he is in earnest. The Lord Himself has set His stamp on prayer as the best proof of a true conversion. When He sent Ananias to Saul in Damascus, He gave him no other evidence of his change of heart than this,-"Behold, he prayeth" (Acts 9:11).

The Lord's people have heard of the interesting work among the sailors in various parts of the country; we feel that it is near akin to the Foreign Field, so place a few items before our readers for their interest and prayers. A beloved brother, now with the Lord, devoted the latter years of his life to this work. He had formerly been an importer, and was greatly interested in the "men of the sea," as he used to call them. He had gospel work greatly on his heart, and would have loved to travel in that service, but age and infirmity prevented. He used to say that the Lord brought the men to him from all over the world, as he could not go to them. He had much fruit in this service, which remains to this day. We add a brief word as to the various ports where our dear brethren are laboring:

Boston :-Our brother J. W. Gibb writes, "The work in the Boston Harbor goes on as usual, and I trust the Lord will save some soul who has been spoken to. It is getting darker now after work, and it makes it quite dangerous around the ships, but with added prayer to God for His guidance and protection, I get on as many ships as possible." Our brother sends a report of ships visited, which will give some idea of the nature of this service, from which we cull a few extracts:

"Louise Neilson (Norwegian). All received tracts, 2 Gospels, 2 Daniel Mann. Steward a believer, and has a Bible."

"Carlsholm (Swedish, Finnish and Norwegian). Captain very indifferent, also 1st Engineer. Cook has a Bible and claims to be a believer."

"China Maru (Japanese). All received tracts, 3 Gospels. Officers very indifferent to Christians."

"Californiain (American). All received tracts. Steward tells me the Bible is his best book. He has more time ashore when in San Francisco, so I gave him brother Z.'s address, and he promised to look him up."

"Simbilan (Dutch), Chinese and Malays forming the crew. All except the Malays received tracts. A good opportunity, and very attentive to the Gospel."

"Masirah (British) crew of British and Hindoos. All received tracts."

"Storm King (American) American and Filipino sailors. All received tracts, 2 Gospels."

From these items it will be seen what a wide field this work offers. Many nationalities are reached in this way. May the Lord bless and sustain our dear brother in his work for the Master.

New Orleans.-Our brother Ernest Atkinson finds his hands full in this great port, where sailors from all lands come.

San Francisco.-Our brother Zimmerman is finding an open door here.

Buffalo.-A Lake port, but with multitudes of men to be reached. Brother Peters labors here.

New York.-Our brother West is devoting himself to this vast harbor, with its unlimited work-foreign lands brought, we might say, to our very door.

We hope to have interesting reports from these dear brethren to share with our readers. Meanwhile let us have them much on our hearts in prayer.

Irumu, Congo Beige, Aug. 21,1925.

Dear Brother Fawcett:

Our goods are arriving at Kasengi. I went from here to attend to them, forty miles on bicycle and a mule borrowed from A. I. M. Missionary. Our motor bike got sidetracked in Uganda. We are tracing it but so far are without it. All are well. The ladies started school for the natives this week while I was away. Have been having usual services Sundays and a Gospel Meeting for the Natives, with a Christian native here preaching. Also regular Bible readings and prayer meetings. All are getting a good start on the language, which is not exceedingly difficult. The children are very well. Have done some gardening since -we arrived; potatoes, peanuts, corn and small vegetables. We expect a month more of rain, so should have these things for good if rains do not fail.

We expect to start making bricks within a week, also expect to saw boards as soon as our saw arrives. The Government has agreed to bring our freight by motor car to the encampment and from thereon we are arranging for ox-wagons to within three miles, and from there by native porters, D. V. I am going again to the Lake to attend to its coming forward, Searle staying to look after the work here. Have some 25 workmen, and expect 50 more when we start on the bricks. Total cost of freight on goods Mombasa to Kasengi, plus Agents' fees and incidentals, came to $1200. Total customs will be about $550. Goods have come through in good condition on the whole, only a few cases broken. Settlement for station here awaits arrival of field director of A. I. M. next month. Have two A. I. M. missionaries here as patients and two more coming later. Must close here. Trust others of the party are finding time to write more news home than I am, but there is much to be done, and all at once. With love in our Lord Jesus and greetings to all in His Name,

R. C. Woodhams, M. D.

Work among the American Indians

We insert the letter of our sister Miss Minnie Armerding as giving us a picture of the need among the aborigines of this country. Other accounts will follow, if the Lord please, of all that the Lord is doing with these who are as much heathen as those in foreign lands.

co J. P. Anderson, Valentine, Ariz.

Dear Mr. Ridout:

Oct. 13th, 1925.

You will no doubt be interested in a preliminary report of the work out here in the South-west. I arrived here last Wednesday, and received a very kind welcome from the Andersons, and since then have been introduced to the activities in this field.

Valentine itself consists principally of the Truxton Canyon Indian School with its 218 Indian pupils, and the cottages of the Government employees, and Mr. Anderson's home. There is an Indian camp up behind the School property . Five miles away at Hackberry is another comparatively large Indian camp, and then of course there are scattered huts here and there. The principal work here is with the school children. The Andersons have been having a Thursday afternoon class with the little tots under ten years of age, and on Thursday evenings Mr. Anderson gives a Bible lesson to the older children. On Sunday mornings we have Sunday School for all the children and the Government employees between 10 and 11 o'clock, and in the evening, from 6:30 to 7:30, Mr. Anderson preaches the gospel at the school. We now have them divided into four classes; a Bible class for the white and Indian employees of the School; a little tots' class of about 85, a boys' class for those over 10 years of age, and a girls' class, also for those over 10. Mr. and Mrs. Anderson each have a class, and one class is taken by a Mrs. Andrews, who is the wife of the Government doctor here, and they have given me the girls' class. Last Sunday was my first session with them. There were 59 altogether, including 20 Walapis, 16 Hopis, 7 Papagos, 6 Navajos, 4 Supais, 3 Mohave Apaches, 2 Monos, and 1 Tonto Apache. Twenty-five of these girls have confessed Christ and were baptized by Mr. Anderson in June. The others, so far as we know, are still unsaved.

The work at the School is pleasant, because the children are under authority and must be orderly and clean, and are required to come to all of these classes. It is the work outside of School that is most difficult and trying, especially in the camps. Disease and filth, together with a more or less stolid indifference, abounds, and one feels that it is, humanly speaking, impossible to reach the old Indians, and difficult to hold the younger ones when they leave the School and go back to these filthy homes and the old ways. And unless they have been truly converted, that is what they invariably do. It is only a "born again" Indian that will change his ways. It requires much grace to carry on such work, and I am praying for this. Mrs. Anderson is a wonderful example and inspiration for me. When she enters one of these dirty huts, she forgets all about the disease and filth and thinks only of the precious souls lying there, for whom Christ died. I covet to be able to do the work as she does it. Mrs. Anderson visits the camps regularly once and sometimes oftener in a week.

The Indian camps at Kingman, 35 miles west of here, require the same patient plodding work, and Mrs. Anderson goes there whenever she can leave Valentine. Miss Olson has been doing a great deal among the Mexicans and Whites at Kingman. Mr. Anderson built a new chapel there, especially for the Mexicans and Whites, as the Indian work has to be done mostly in the camps. Some godly souls at Kingman, who have become dissatisfied with Modernism in the systems, have separated themselves, and are using the new chapel for their meetings on Sundays and one evening during the week. Carl has arranged to come over from Albuquerque (a 17 hour journey) once a month, D.V., to preach in Spanish on Saturday evening to the Mexicans, and in English to the whites on Sunday. He has been there once, and is to come this month on the 17th and 18th, next Saturday and Sunday. This will be a great help to the believers there, and we look forward to seeing many souls saved.

It is my desire eventually to locate at Kingman, and divide my time between that place and Valentine. I am needed here on Sundays for the Sunday School work, and I hope to get into the camp work at Kingman during the week. I would however like to continue for a little while with the Andersons, as I realize that Mrs. Anderson by her example will do much to fit me the better to carry on the work.

We need your prayers, as the work here is difficult and often discouraging, and yet every now and then there is such a bright testimony for Christ from one and another of the Indian converts, that we know the work is not in vain. One of the Andersons' converts, a young Indian lad of 19, was hung on Saturday for murder. He was converted here at the School, but the temptations of the old life proved too much for him and eventually led to the terrible sin of murder. He had to pay for it with his life, but the testimony he bore for Christ after his conviction was so bright, both in his letters to his father, an old Indian medicine man at Kingman, and to Mrs. Anderson, and on the gallows, that he has probably done more for his people by his death than if he had continued here. He had perfect peace with God through faith in his precious Saviour, as he put it, that he preferred to go and be with Christ to staying in this world of sin and temptation.

With much love to you and all the dear saints, I am, Your sister in our Lord Jesus Christ,
Minnie Armerding.

The two letters that follow were omitted last month for lack of space.

26a Gatacre St., Woodbrook, Trinidad.

Messrs. H. Fawcett & H. Gillings, Sept. 7,1925.

Dear brethren:-Your letter enclosing draft from the Missionary funds under your care came safely to hand on the 5th and for which I am asking you to accept my most sincere thanks. It is very kind of you to have considered me, among others of our Lord's servants. The Lord knows that I am endeavoring daily to make known to the unsaved the riches of His grace and love, and to help on fellow believers, both those in fellowship with us, and others who are among other companies of Christians, into a deeper knowledge of the truth, as God has been pleased to make it known to me, so that they may grow up in Him and thus walk worthy of the vocation wherein we are called. I feel that my efforts are feeble, nevertheless I am greatly encouraged to press onward, as I realize how our God stands by me giving me bodily strength, keeping the door open, ministering to the up-keep of the gospel and my own personal needs. We are blessed in seeing fruit here and there of His grace. We are also persevering in our efforts to maintain and increase our little Sunday School, and the weekday Bible Class opened up by my daughter, and this much loved work among the children is being carried on against great odds.

Some sisters sent us some old and new clothing for children last June, which came in time for our midyear treat and was distributed among several of the children. We will gladly welcome at all times any such clothing, especially for girls from 8 to 16 years.

Thanking you once more I close with sincere love from us to you all, Yours in Christ,

Joseph B. Hoze.

Quai de la Barre, Tonneins, Lot-et-Garonne. Mr. Howard Gillings, Sept. 2,1925.
Dear brother in Christ:-Your letter of the 20th of August bringing us the gift from the Missionary Fund, came to hand yesterday, and we are very thankful to the Lord for it. We are also very thankful to you and to the Brethren who have sent the money.

Some days ago I sent you some copies of France and Work; it will give you some details as to how the Lord is leading us in His service.

If the Lord should tarry I hope to publish an illustrated Gospel paper for children. Since our arrival here I have had difficulty in getting suited tracts and periodicals for the young, really there are none for them in France, and this is why I have been exercised about it for over a year.

Lord willing it will be published every other month and will be free for all. Kindly pray our God with us that He might be pleased to bless it to the honor and glory of His Son, and to the blessing of many children.

I am, yours in Him,

Louis J. Germain.

Intelligence in Prayer for the Foreign Work

In Matt. 9:36 we are told that when our Lord "saw the multitude, He was moved with compassion on them." Then He said (vers. 37, 38), "The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest." And in John 4:35 He commands His disciples to "Look on the fields, for they are white already to harvest," and at once speaks of reaping, and the wages and fruit resulting from this. In this way Scripture connects prayer, and the giving of ourselves for the work of the Lord as regards His harvest, with a definite knowledge of the need.

And how, otherwise, could we pray intelligently for the work or those engaged in it, knowing neither the circumstances nor trials incurred? It may have been with a view to this that Paul described his work to the saints at Antioch. And since we have the scriptural example of the apostle and those with him relating to the saints the circumstances and result of the work committed to him, as well as the book of the "Acts" itself (a record for the saints of the blessed operations of the Spirit of God in spheres other than their own), may we not say that to slight this side of things is to refuse what is intended for encouragement and exercise in the work of the Lord?

As a result of the apathy in this line, we have heard saints praying for the spread of the gospel in the "country" of Africa, not having any slightest idea that this "continent" is among the largest, 5,000 miles long, and nearly as wide The fact is, 'Africa" is to many merely a name, and the work done in the gospel there is as unknown to them as the continent itself was generally in the days of the Portuguese explorers.

In order to intelligently uphold our brethren in prayer, as well as enter fully into the material side of fellowship, it is necessary to know something of the people among whom they work-their own religious views, their mentality, their civilizations; also to know something of the climate of the country where a brother may be serving the Lord. Then we shall be able in a definite way to enter into hearty sympathy with him in his work, and hold him up before the throne of grace, a most blessed, helpful form of service, open to every child of God.

Robert J. Little.

We are glad to insert this introductory paper by our brother, which we expect will be followed by brief papers in line with what he has said here, giving sketches of the various fields. We are very thankful for the response to our little department, and hope in the next year to make it even more interesting and helpful. S. R.

CALLED HOME

The Lord has called to Himself our beloved brother Mr. C. Grain, well-known to most either personally or through his helpful written ministry.

Our brother had been in California during the past few years of his life, and devoted himself to the ministry of the Word in those parts. While gifted as a teacher, he had, as all should have, a heart for the gospel and rejoiced at its dissemination Mr. Grain had been identified with "Brethren" for more than fifty years; was acquainted with Mr. Darby and others of the "fathers." Through many times of stress he sought to be helpful to God's people. For several years he edited a magazine, "The Shepherd's Voice," and was also a frequent contributor to other of our periodicals. His painstaking studies in Romans, first Epistle of John, and other writings, are still to be had, and in them we can see that loyalty to the truth and faith in our Lord and His Word which marked him. Scholarly, as well as thorough, modest and retiring, he loved and was loved by a large circle of acquaintances.

Our brother was a diligent student of the Word, so it was true of him, "He that tilleth his land shall have plenty of bread." Let us emulate his example. The men who have served in the Church of God have been faithful students. Let us pray the Lord to raise up more like him, giving themselves to reading, studying, and meditating upon the word of God, and the literature which will open up its treasures-not primarily for the purpose of giving out what we have learned, but to become better acquainted with the mind of God, more in communion with the Father and the Son. Then our "profiting will appear unto all." We will have words in season at our public meetings, or be able to contribute helpful articles to the various periodicals. May the Lord stir up our younger brethren as to these things. Large numbers are getting High School and University Education; are they using this to make them more familiar with the things of God? What a vast field there is-the Scriptures with all their divine fulness of truth.

Our beloved brother survived his wife a number of years. When his strength began to fail, he found a happy and congenial rest in the "Home for Aged Saints" at Burlingame, Calif. The end came quickly-scarcely more than a day after the first stroke. His body was laid to rest near the scene of his later labors. He had nearly reached the age of 80.

So we part, till the time, so near, when we shall hear the welcome call for

"All the redeemed, from the earth, from the tomb, To be to Thy praise, blessed Saviour, at Home." S. R.

When it had been demonstrated that man cannot save himself, Christ died for him. "Once in the end of the ages He appeared to put away sin by the sacrifice of Himself" (Heb. 9:26). The age of Innocence closed in lawlessness; then, left to his Conscience man's wickedness had to be wiped out by the flood; when under Government he renounced God for vile idolatry (Rom. 1:22-24) ; under the Law he was cursed for violating it; when the incarnate Son of God came He was crucified by men for whom He gave Himself in atonement for sin.

Every child of Adam arrives in this world with the seed of death in him, so that "when he begins to live he begins to die." Grace may enable one to choose death at man's hand rather than live in subjection to evil, as did those martyrs "of whom the world was not worthy;" but in no wise does it enable one to choose whether he will die or not. Man, as such, has no choice in the matter. It may take but a moment to die, or 969 years, as Methuselah, but die he must, for God has pronounced the penalty of sin in these words:"Dying thou shalt die!" Death proclaims man's forfeiture of the earth, and removes him from it ; and "after this the judgment."

Although death has no claim upon Jesus, He was made a little lower than the angels in order to die. Like the lamb taken on the tenth day, but not slain until the fourteenth, He is presented to our view for three and a half years. He asked the Jews, "Which of you convicteth me of sin?" for was not He the "lamb without blemish?" Therefore although exempt from death, He voluntarily died in obedience to the Father in the manner prophesied in Scripture. When His hour had come, He set His face toward Jerusalem and the cross; like the brazen serpent He "must be lifted up" to the view of a dying race, that those who believe might have another life, "eternal life."

Although the cross is a stumbling block to the religionist, and foolishness to the mere man of letters, it is "Christ the power of God, and the wisdom of God" to the believer. As the power of God He breaks the power of all that was against us; as the wisdom of God He carries out God's purpose whereby rebellious sinners become purged worshipers.

Salvation is not mediated by the offspring of "the first man." "None of them can by any means redeem his brother, nor give to God a ransom for him." Salvation is through "the Second Man." There is but "one Mediator between God and men, the Man Christ Jesus;" hence "there is none other name" whereby we must be saved.

"Jesus did it, did it all,
Long, long ago."

Reader, will you take your stand with the "evolutionist" and claim Calvary as an attainment of the human race? Will you wrap yourself in the garment of mediatorship and appropriate praises that belong to the Lamb of God? Will you pretend to make a contribution to salvation by the operation in yourself of a law revealed at work "dimly" in the wolf pack, and less dimly in "parents and friends?" Or will you thankfully bow to the Saviour of sinners, the Saviour of "parents and friends"?-to Him who suffered vicariously that God might be revealed in His nature; who suffered that the throne of the universe might be unsullied; who suffered that the power of Satan might be broken, and who recovers the lawless by attracting them to Himself. R. J. Reid

(continued from page 9.)

The Church is thus a body, not only because it is living, is a unity, but because it is an organic whole; "For as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and every one members one of another" (Rom. 12:5). When the truth of the unity of the Body is seen, we can then learn what a diversity of parts, functions and activities characterize it. The very grace which has by the Spirit formed us into one, has also established the diversities of gifts, of ministries, and of operations (1 Cor. 12:4-6). And let it be specially noted that each of these parts is an individual, directly linked with and responsible to the Head. "Holding the Head, from which all the body by joints and bands having nourishment ministered and knit together increaseth with the increase of God" (Col. 2:19). Most jealously does the Spirit of God press upon us this absolute individuality, this direct personal link with Christ. What liberty this gives! We derive all from, we owe all to, our blessed Lord. No one can intrude between the soul and Him. The link is direct, there is no go-between who can tell us what to believe or do, apart from the supreme source of all authority. So jealous was the apostle that no one, not even an angel from heaven, should separate the soul from the Lord, that he pronounces a solemn curse upon the attempt (Gal. 1:8-10).

As has always been the case, and perhaps more markedly now, there have been countless intrusions into this inviolable relationship. "The Church" has been proclaimed as teacher and leader; the distinctive denomination intrudes its authority; minor schools and parties claim allegiance; prominent individuals attempt to dictate faith or conduct. From the greatest to the least of these we can only turn to the one Head, the one authority, for each individual believer-Christ, His Word, His Spirit. No will can possibly be binding upon us but the will of God. We cannot obey the best, the wisest of men. Their only claim upon us is "Thus saith the Lord."

How the saints of God need to be aroused as to this fact-to "cease from man," to turn to God afresh with the question, "Lord, what wilt Thou have me to do?" What searching of the Scriptures, what prayer, what self-judgment and humbling would mark us; and what lifting up and reviving, what healing of breaches, what firmness of separation from evil, what joy in the midst of trial would follow!

The call of the Lord is ever to the individual; "He that hath an ear, let him hear." There are multitudes of details to be dealt with; patience, prayer, love will all be constantly required-but if each one is in direct communion with the Lord, He will work and none can hinder.

The call to the young is definite and clear. Many of these have been born in an atmosphere of familiarity with scriptural truth. They have taken the walk and testimony, the principles and fellowship of their elders without question, as their guide. Or rather, they have blindly followed without any exercise. The result is, too often, that the unity of fellowship is but outward and formal. They can give no definite reason for their faith, their walk, or their fellowship.

But these older leaders are falling by the way, leaving that testimony so highly prized by them, learned and maintained at great cost, to successors who have entered upon outward privileges with but little understanding or appreciation of their value. We cannot conceal from ourselves that this creates a condition of great danger. It is not because the young are not stepping into the vacant places in the ranks of those who once so loyally stood for the faith; rather would we praise our God for added numbers. But do they realize the importance, the blessedness of that which has been entrusted to their care?

"The people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord, that He did for Israel" (Judg. 2:7). We remember the solicitude of Joshua about his successors-his solemn warnings, his earnest entreaties to fear the Lord and to cleave to Him. We recall the holy interview that Paul had with the Ephesian Elders at the time of his parting from them, how he set his own example before them, telling of the coming in of perverse men who would seek to scatter the flock (Acts 20). Surely such faithfulness was called for, as the subsequent history, both of Israel and of the Church, shows. Is it less needed now? May we not hear the beloved apostle pleading with us, "As ye have always obeyed, not as in my presence only, but now much more In my absence" (Phil. 2:12). It is because our godly predecessors are no more with us, because apostles have departed to be with Christ, that we need to be stirred as to our present responsibilities.

But does some one ask, What are we to do? What practical suggestions are made for the present time? The answer is very definite and simple :"Remember your guides, who have spoken unto you the word of God; whose faith fallow" (Heb. 13:7). Faith is ever linked with its Object, and with the faith, the sum of divine truth. It cannot flourish save as it feeds upon Christ and His truth. So we have in close connection with the scripture just quoted, "Jesus Christ, the same yesterday, to-day and forever. Be not carried about with divers and strange doctrines. For it is good that the heart be established with grace" (Heb. 13:8, 9). The faith of the men of God before us brought them, in an ever-deepening sense of their weakness, to Christ, to His Word, to prayer. Let us remember these God-given leaders, and profit by their example by drawing abundant supplies for all our need from the same inexhaustible source. "Where is the Lord God of Elijah?" Had He changed? Elisha found Him the same, ready to work in him as in his predecessor.

Let us then set ourselves afresh to this great work, to seek to follow the faith, and not to build the sepulchers of our fathers. The work must begin in our closets. Is Christ our Lord increasingly precious? Are we worshipers of Him in the fulness of His person, the perfection of His work, in happy secret communion? Do we feed upon His Word? "Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of my heart" (Jer. 15:16). Have we studied for ourselves and became mentally and morally identified with the truth as to His Body, the Church? Has the effect of this been to humble and to quiet us, so that we have not attempted to be reformers in a superficial way, but have been more and more imbued with the spirit of confidence in the reality of God's great work, and controlled by a desire to be used in it? Have we learned to become intercessors, with the great Intercessor? We may be sure that we cannot be used by the Lord in a public way for the help of His people, unless we are daily interceding for them. Among all our glaring failures, which have wrought such outward havoc in alienations and divisions, none is greater than the failure to pray one for another-for the whole Church of God.

Let it be repeated, until we learn and believe it, that this individual heart work must precede and accompany all efforts at maintaining the truth, and at healing the breaches among us-our common sorrow and shame, a dishonor to our blessed Lord and Saviour. May the young among us be aroused, and more than ever retrieve themselves from the charge of superficiality. This is no light thing, dear brethren; it was the burden of the apostle's word to Timothy, his beloved child in the faith, companion in service, and successor in caring for the Church. See the whole second Epistle, how it dwells upon these facts and truths.

We have thus, in a very partial way, dwelt upon some of the results of our individual relationship to Christ our Head and Lord. We must next see how this very individuality will bind us more closely to one another. It could not be otherwise; for the link with Christ means the link with His people, all the stronger and sweeter because it is through Him. The man, therefore, who most deeply realizes his individual relationship to the Lord, will value his brethren. The hand will not say of the foot, "I have no need of thee." We will love, cherish, and seek to build up our fellow-members of the Body. There will be a recognition of every gift, the functions of each one. Instead of suspicion and jealousy, we will esteem others more excellent than ourselves, "in honor preferring one another." We will find our interest and affections going out to every believer, whoever and wherever they may be.

So far from this making us indifferent to the conduct or position of our brethren, it will make us all the more sensitive as to their place in the Body. "If one member suffer all the members suffer with it." If one of our limbs is dislocated, if a ligament is strained, do we not feel it. and seek to remedy it? If any of our nutritive organs are not functioning properly, are we not conscious of it, do we not suffer from it, and will we not seek to remedy it? And there is no remedy but the divine one. We cannot let a member continue in its disjointed position without suffering and hindering the proper action of the body. Love that is worthy of the name, will even cause pain to reduce the dislocation, to minister to the unhealthy condition.

As we see the broken, disjointed state of the saints, do we not feel the urge of the ministry of healing? Here we have the true "bodily healing," far, far more important than the soundness of our own bodies. Here is where "faith healing" is indeed called for, and, thank God, effective. Let us be spiritual physicians to the Body of Christ. It is a work of toil, but most blessed are its results. As the natural body must be ministered to and adjusted according to the divine laws of anatomy and health, so will it be in the spiritual body. Indifference to the principles of divine truth there cannot be. "But now hath God set the members every one of them in the body as it hath pleased Him" (1 Cor. 12:18). If we are to contribute toward the edifying of the Body of Christ, we must know our anatomy, physiology and hygiene.

It would carry us into too wide a field to particularize. Each cell, organ, limb of the Body would have to be considered. But we have in the Scripture a generalization of these members, under which we may classify all the saints of God. "And He gave some, apostles, and some, prophets; and some, evangelists, and some, pastors and teachers; for the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ" (Eph. 4:11,12).

Here we have five (the number of human capacity and responsibility) classes of members in the Body of Christ. And let it be noted that these gifts are for perfecting all saints to the work of the ministry. An apostle has not done his work unless it extends to every member of the Body. Thanks to our God, the apostles have done and are still doing their work well. All who listen to them are being fitted to the work of the ministry. Those who neglect the writings of the apostles, are inefficient members of the Body. "He that knoweth God heareth us (the apostles); he that is not of God heareth not us" (1 John 4:6). So the apostles are a present and active element in the Body to-day, and until we all come in the unity of the faith and of the knowledge of the Son of God to a perfect man in the glory (Eph. 4). There is no need, therefore, for "apostolic succession;" they are in a real sense present. Let us see that we do not "keep Paul bound."

The prophets are linked with the apostles in the foundation of the Church (Eph. 2:20), and no doubt, from their position in the list we are examining, are to be considered in close relationship with them. Necessarily, at the beginning, there were special divine manifestations and communications of the Spirit, which gave form to and permanently influenced the Church. This prophetic gift was prominent in the apostles themselves, in their teachings and inspired writings. It was manifested also in others, who brought the message of the Lord to His people; "It seemed good to the Holy Ghost and to us" (Acts 15:28; see also Acts 13:1-3). It would ill become us to ignore the special prophetic gift at the beginning, or to confound it with the abiding prophetic ministry (1 Cor. 14:1-5, 31) which we should "covet earnestly." We have the Scriptures of the prophets, or "prophetic Scriptures" (Rom. 16:26), which are the inspired Word. There is, however, a link between the inspired prophets and all present prophetic ministry of "edification, exhortation and comfort," which may well remind us to heed the admonition of the apostle Peter, "If any man speak, let him speak as the oracles of God" (1 Pet. 4:10,11; see the whole connection).

Beloved brethren, the prophet was a "man of God," marked by being much alone with Him. He spoke with divine certainty, bringing the message of his Master. In times of failure, he came forth with his message, to call the people back to God. In times of danger, he gave the word of comfortable assurance (2 Chron. IS:1-8, etc.). He applied divine revelation to the present need. Where are the prophets to-day?-Men who, from their piety, their knowledge of the mind of God, can call us to the well-known truths, to the "old paths." "Ye may all prophesy," but do we? What holiness, lowliness, faithfulness and wisdom become the prophet. S. R.

(To be continued, D. V.)

We are thankful to note a continued and increased interest in this work, and to report a few matters which have already, in the brief time which has elapsed, shown this interest.

One sister writes from Canada:"It was with much pleasure some sisters and myself read of the proposed plan of encouraging our brethren in regions beyond. Lately it has been laid much on our hearts, and we attributed it to the unity of the Spirit." She encloses $100 toward furthering the desire of a brother and his wife to go to Africa, should it be the Lord's will. We trust the way will be made plain for these to accompany our brother Dr. Wood-hams and wife.

Another very interesting letter comes from Pennsylvania. from which a few brief extracts, in substance, are given:"I thought I would let you know that I also, with many others, greatly rejoice in this special interest being stirred up among Brethren as to the Regions Beyond. May it become brighter in our hearts resulting in prayers of importunity… .The meeting held in New York Jan. 22nd may have been the result of God's remembering many previous prayers for just such a meeting, and others which may still follow. In our assembly these meetings had already begun, and are now giving us great joy and blessing … Years ago I began to pray for Foreign Missions, and often longed for two or three to have fellowship in this. The Lord graciously brought this to pass, and gradually others were added, and the meeting has gone on, with interruptions, ever since. Since our meetings are held now once a month, we take up a collection for the work. The total for the last four months was $107 which was sent to the regions beyond."

Our brother adds interesting facts and suggestions, especially regarding regular prayer for various parts of the field successively, of which we may speak further, when space permits. There is much in his letter to thank our God for; and it shows how, as our sister suggested, that the Spirit is working in various quarters and stirring up a general interest, which we trust will be abiding.

Another letter adds a word of caution as to holding fast the principles of God's truth which He has entrusted to us, while the writer is deeply interested in the Foreign Work. This too we welcome, accepting it as a token that we are not being carried along by mere impulse, but desire to examine and test all by the one perfect standard.

We come now to a brief account of the second meeting held, as agreed upon, in New York, Feb. 16th. A goodly number of brethren and some sisters from many gatherings' were present, and the Lord again gave a spirit of prayer and brotherly unity. There was a good deal of discussion of various matters and a letter was prepared for circulation among the assemblies.

Space will not permit the insertion of the entire letter, which was signed by 16 brethren from various gatherings. Its general substance was:-

(1) Our brother and sister Woodhams hope to sail for England in April, and thence to Mombasa, on the East coast of Africa, which is about a week's journey by land to the Lake region, where they expect to settle. Two sisters, Miss De Jonge from Grand Rapids, Mich., and Miss Wilson from Rochester, N. Y., hope to accompany them.

(2) This is a fresh step, in one sense, on their part, and calls for a fresh realization of responsibility on the part of the assemblies at home. The cost for passage and outfit of an adult is about $1200.

(3) Five brethren in the vicinity of New York were agreed upon as intermediaries between the home assemblies and the workers abroad. The name of Mr. Hughes Fawcett, 115 Franklin St., New York, was given as the one to whom correspondence could be addressed.

(4) The letter closes with an appeal for general and united prayer.

At this meeting the gratifying report was made that a territory, known as the Babira Tribe, was willingly and completely yielded to Dr. Woodhams, by brethren of the African Inland Mission, who had station buildings there, but who desire to concentrate their energies somewhat to the north of this region. This coincides so fully with our exercises that the work should be distinctively in our hands, that we trust it indicates the Lord's mind in the matter.

Thus, beloved brethren, the matter is assuming definite shape. Of course it is understood that all this refers only to the present work in Africa. We rejoice at the many tokens of blessing in the work in the Congo region, carried on by our brethren in and from England, and needless to say these two scenes of labor are in full fellowship, though "sundered far." The same is true of the work in Japan, China, the Canal Zone, Central America, South America, and elsewhere.

It is possible, if the Lord so lead, that the fellowship with the laborers in these various fields may be expressed through similar channels. Let us go slowly, and prayerfully. We would not for a moment have it thought that the brethren referred to above form a "Board" or anything of that kind. They are simply channels of correspondence for the convenience of all, and to promote fellowship in this most blessed work. The beloved servants who are going forth are doing so in response to the call of their and our Lord, looking to Him for support; and He is looking to us to share with them in this happy privilege of service, "till He come."

Little more need be said just now. We hope from time to time to use the space allotted by the publishers for this work, and, as was said in the previous article, correspondence, questions, and suggestions will be gladly received.

Let us then be constant in prayer, both individually, and in our regular meetings for prayer. It might be found that the practice of holding a monthly meeting for prayer in connection with the foreign work would be helpful. This is already done in a number of assemblies, with encouraging results.

Let us specially remember those who are on the point of going forth. They need our prayers that they may "count the cost," in fullest confidence in the Lord; that their own souls may be richly blessed in the joy of the Lord and His word; that they may be led in all the way; that life and health may be preserved-and the way made plain before them. Thus shall we all rejoice in "that day," as precious souls are seen in glory, the fruits, through the Lord's grace, of this blessed gospel work.

Further accounts of the home-going of our beloved sister Miss Mercy McCandless, have been received, with numbers of letters expressing the great affection in which she was held both at her scene of labor, and in England and this country. From these and her letters we hope to select extracts which we trust will not only be a slight memorial of her service, but have some of the fragrance of the ointment upon our Saviour's feet.

We add a few words as to the work in China, which at present is in the hands of our brother C. Kautto, who has had the entire care of it since the return of our brother Biggs to this country. Our brother had the benefit of the counsel and encouragement of our German brother, G. Koll. This brother and his wife have been on furlough in Europe, but are now, We learn, on their way back to the scene of their labor. So we trust they will be of further help to our brother Kautto, though laboring in a distant part of the country.

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

QUES. 17.-The following are questions which I much desire you to answer:(1) Some say that baptism takes the place of circumcision, and that a child should be baptized before it knows evil and good. (2) Also that baptism brings them into the Covenant as circumcision did in the Old Testament. (3) I do not believe in baptism till one is saved, but they say that Paul baptized the jailer's household with himself.

ANS.- (1) Yes, water baptism is to the Christian much what circumcision was to the Israelite-it is the symbol or sign of what we are connected with. Read Gen. 17:9-14 with Acts 2:38-40, and 16:14,15, 33.

(2) Does not the Christian parent feel the need and earnest desire to take with himself the children that God has given him? If you were a heathen or a Jew just brought to faith in Christ, would you leave your children in heathenism or Judaism, or bring them with you into Christianity where Christ and the truth are confessed? This is the Christian's privilege, to "present his children to the Lord" (Luke 2:22,23), placing them as it were in His arms for His blessing and ownership.

1 Cor. 7:14 shows that the believing parent's children are by their connection with their parent in an external relation to God-a covenant relation we may call it. Like circumcision, baptism gives an external place only. Many in circumcised Israel proved unfaithful, as, alas! many of the baptized do; and baptism has been terribly abused in Christendom by the "christening" of unconverted parents' children. To such John scathingly said, "Generation of vipers, who hath warned you to flee from the wrath to come?" (Matt. 3:7-9). But how precious are God's promises to faithful parents (Gen. 18:19; Prov. 22:6, etc.). See how the Lord received the children that were brought to Him-Mark 10:13-16.

(3) You "do not believe in baptism till one is saved." Right; no right-minded Christian would baptize one grown up to years of responsibility who is not a believer. But would it not be as an insult to Christian parents to call their young children "unbelievers?"-children whom the Lord takes in His arms and says, "Of such is the kingdom of God.'" Christian parents are the divinely appointed guardians and instructors of their children in the way of the Lord:see Gen. 18:17; Deut. 6:7; Ps. 78:5-7. This is our responsibility and privilege, to bring them up as belonging to the Lord, and confess Christ's name and authority over them. Remember that baptism is the mark of discipleship-not the testimony of an inward state of soul.

The above, dear brother, are the reasons for my faith as to baptizing children of Christian parents.

QUES. 18.-There is a difficulty amongst us as to who of several brethren in the assembly should preach at the Lord's Day evening meeting. Can you give us a word in Help and Food as to it?

ANS.-The great object of ministry is the edification of the hearers, as we read in 1 Cor. 14:16; and in chap. 4:6 we are warned against making preferences to our liking. So much is edification kept in view as the object of ministry, that those having the gift to speak in foreign tongues were to be silent if there was no interpreter (chap. 14:18, 19). Whilst freedom of ministry is fully maintained (ver. 26), others (the hearers) are to judge if the ministry is to edification, or not.

As to fitness for gospel addresses, the hearers will soon determine if the speaker is fitted for it or not. Not many are gifted to profitably address an audience. And ability to speak is by no means all that is needed, but a life of fellowship with God, an ardent love for our fellow-men- "pulling them as out of the fire" (Jude 23). It is no reflection upon the piety or virtues of those who are not able to speak in public, for there is that which is greater than gift in God's sight (1 Cor. 13); and love will lead those unable to take the public place, to pray for both the speaker and the hearers. But let each one watch his own heart as to any spirit of jealousy, and judge before the Lord any movement of his heart in that insidious sin.

A large and precious ministry is open to all the members of Christ in seeking souls for Him. The field for this is very large indeed. There is much lowly work which, while not so attractive to the flesh as addressing an audience, may be more valued by the Lord. Opportunities for this will always be found if one looks low enough for an occasion to serve the Lord and seek our fellow-men and their children for Him. Oh, dear brethren, there are only too many such places for service unfilled by the saints. It would be well if it were made a subject of earnest prayer in the assemblies. How much spiritual joy and encouragement might come out of visiting and ministering to the afflicted and the poor, amongst whom love finds such large fields of lowly service! Small beginnings, too, often grow to larger ones as the Lord and practice enable us for it. Then when the Lord gives blessing, or opens doors for any ministry, let it be communicated to the assembly, for encouragement and prayer.

QUES. 19.- (a) Is Acts 2:42-47, and 4:32-37 an example of the Church in the beginning manifesting first love? (6) Would placing our all in one common treasury as they did, be laying down our lives for the brethren? (c) By so doing would we fulfil John 15:12? Please answer in Help and Food.

ANS.- (a) It was the overwhelming joy of salvation expressing itself-like a tidal-wave overflowing its usual bounds. Think of 3,000 souls experiencing together that joy in their Saviour!-first-fruits of the Spirit sent down by Jesus glorified. It was the birth-day of the Church, though not yet in its ordered, permanent form as established by the apostle Paul's ministry.

(b. 100:) 'Placing all in one common treasury" would no more bring back or repeat the overwhelming joy of those early days than making a bonfire would be like the all-pervading light, warmth, and power of the sun. Neither was it commanded, but was an outflow of an abounding and spontaneous joy, of but too short duration. It was not their having "all things common" that united them as one family, but it was the fruit of their joy in the power and grace of the Holy Spirit. "Laying down our lives for the brethren" may be, and usually is, connected with suffering and reproach from the world.

CENTRAL AMERICA.-We are glad to publish extracts of letters from two beloved brethren, who are laboring in the Spanish-speaking lands of Central America. This region is of special interest to us, not only from its nearness, but because of the devoted servants of Christ who have given their strength, and in the case of our dear young sister, Miss Fanny Arthur, their life to the Lord's service there. Many will recall the interesting and faithful work of our brothers Knapp and Armerding in Honduras, which because of their broken health had to be discontinued. We trust there will yet be seen more fruit from those parts. We might mention our brother Armerding has kept up and perfected his Spanish, and in New Mexico has a wide field among the Spanish-speaking population there. We hope to have from our brother Knapp a little history of the work in Honduras, which was under his hand, and of its present prospects.

Our brother B. Montllau writes, "We are still privileged to go out some nights, and we had the best open-air meetings near the Market. The rains are not steady yet and we are thankful for some suitable nights for our open-air work. Last Saturday night, I believe we had the largest and most attentive crowd. Some tried to disturb, but others insisted on having order; there must have been between 200 and 250 present, besides many listening from house doors and passers-by. After the preaching of a native Brother and myself, we offered some literature, and had a hard time with it; fifty hands at a time wanted to get a copy, fearing we might not have enough; but we had for everybody. Many promised to come to the indoor meetings, and others invited us to hold open-air meetings in their neighborhood.

"We have an invitation for open-air meetings in a settlement of natives near Germania. A native Brother and I are expecting, D. V., to spend a week between Siquirres, Germania, Columbiana and Guaniles, preaching to natives and colored English-speaking people there; we anticipate also a large distribution of the printed message. We crave your prayers. When this reaches you, we may be on our way to Siquirres."

From our brother D. Lamorue we hear encouraging reports as to the work with him:-

"There is a nice loving interest in all at our meetings. In addition to our two nights in the hall and one night on the street, about six weeks ago we commenced one night a week at houses of believers, or where we can. Every meeting in the houses is crowded, from 40 to 60 inside, and crowds outside. This kind of meeting, along with those in the open air, will we trust change the minds of listeners about our religion and Bible being so bad. Now in the wet season, I seek to work any odd time on the railroad. In Cartago, a town of nearly 10,000 there are many fanatical, but interested souls. I have ordered Bibles, to spend a few days at Lequeres, where a woman said recently, "Why don't you come here and open up a place?" There are many interested souls she knew. She knew brethren Barker, Mawson, Nichols and others in Jamaica. My wife and I broke bread with her over two years ago at Guasimo, where are a few godly souls.

"How often God manifests His mercy as well as His love. Recently, going down the line, with 9 coaches in the train, while still in the mountains, the second coach front truck left the track-on that mountain side, a high bank on one side and on the other almost straight down two or three hundred feet. Surely nothing but the mercy of our God kept the whole train from going over the bank, with at least 400 people. I thought of Rom. 8:28; delayed there five hours, with all these people and many others living in near-by shacks, and I loaded with tracts and Testaments. Only Eternity can reveal the results of tracts and Gospels given.

Closing with love and thanks for continued kindness, and coveting your prayers, till He come. Affec'tly in Him, Alajuela, Costa Rica. D. Lamorue.

CHINA.-We have received accounts of a work of distinct interest in this vast field, and would suggest to our readers that they make it a matter of special prayer for the Lord's guidance regarding a number of features about the work there. It seems suggestive that at the very time when several have had their minds turn to that land, special interest and possible openings should come before us. May the Lord direct as to it all. We are thankful for the interest existing in the place where our brother Kautto is located. "Pray ye therefore the Lord of the harvest."

AFRICA.-Two letters came to us within a few days of each other, the first from our dear brother Woodhams, with cheery news as to their journey as far as Lake Kioga, a widened section of the River Nile, and within a week's journey of their destination. All had gone favorably, with a few difficulties in passing the customs and in waiting for transportation. He notices great improvement in the conveniences of travel as compared with their first entrance into the country in 1918. He adds a sober word as to the effect of this upon the natives:

"In its effect upon native life, one can only regret to see civilization, as that, advance into Africa. And yet, on the other hand, if it were not for this modern line of transportation, this present company might not be on their way to Nyankundi with the Gospel. So doubtless God is using all these things for His own ends, with eternity in mind, rather than time."

"Leaving Mombasa-on the coast-the Uganda Railway took us on our way inland. The cars are very unlike American Pullmans, for one takes his own bedding, and you are really furnished with only a place to lie down on, rather than a bed. The next morning we awoke to have a fine view of Mt. Kiliman-jaro, and the morning sun shining on its snow covered top some 19,000 feet above sea level. It is said that the first man, a missionary, who took back the story to England of having seen this snow-covered peak so near the Equator, was ridiculed by some of the "scientists." But all that is called science is not really that, and here is the monument to the marvelous works of God.

"In this part of Kanga the train passed through the great game reserve of the colony, and being protected, the game is not afraid of the train. We had an excellent view of four large giraffe, innumerable deer, buffalo, hartebeest, zebra and ostriches, in their native haunts, and far more interesting than a "Zoo."

"We stopped three hours at Nairobi, the capital of Kanga, attended to banking arrangements and then another over-night ride brought us to Kisumu on Lake Victoria. Here the Lake Steamer 'Clement Hill,' awaited us. We were three days on the Lake. We left the boat at Jinja, at the north of the Lake, and took the Busonga R. R. north to Namasagali. Here we took the boat from which I am now writing, the steamer 'Stanley.' There is one passenger on board besides our party. So the large crowd on the 'Carmania' has gone to other parts than Africa. There are only two classes of whites in this part of the world-those who come to rule the natives, and trade in the resources of the land, and those who come to preach Christ who died for sinners; and, thank God, we are counted among the latter.

"Paul (his little boy) came down with malaria two day? ago. He must have been bitten at Mombasa, though we did not know it. Florence and Marian (the two older girls) are very well. All others of our little number are well. I have been happy to find some Alur people (with whom he formerly labored) working at some lake ports, and it was like music to our ears to hear their tongue again, and to be able to speak to them of the Lord Jesus.

"We are expecting mail on our arrival in Congo, and of course are anxious to hear from you at home who are with us in spirit. Mrs. Woodhams joins in Christian love.

"Yours in the fellowship of our Lord Jesus,

R. C. Woodhams."

The other letter, from our dear brother Searle, takes up the narrative where our brother Woodhams left it, and gives the account of the sufferings and home taking of dear little Paul, which will be read with tender interest by many.

June 30th, 1925.

"It is with sadness-not unmingled with joy though- that I take up the pen to tell you of recent events among us. Without doubt you have heard the news, by our cable sent from Masindi yesterday, the 29th of the month, concerning little Paul Woodhams. He had been rather unwell since the time of our crossing the Red Sea, owing probably to the very hot weather experienced there. We think now that he must have contracted a malaria germ at Mombasa, and developed the fever about the time of our voyage over Lake Kioga, which was from the afternoon of June 24th till the morning of the 27th. His temperature was 104 degrees on the 25th, then practically normal the day following. He had a convulsion on Sunday noon, after which a rise of temperature followed by another convulsion at 5 p.m. He passed away at about 7 p. m. the same day. The convulsions lasted 11/2 hours and 2 hours. Two other doctors were consulted, and a blood test taken which proved it to be malaria. We were at Masindi hotel at the time, having had to stay over before coming to Butiaba, to get the boat across Lake Albert. We buried him at the C. M. S. Mission, at which were Mr. and Mrs. Lees, whom we had met on board the S. S. Merkara from London to Mombasa. They acted very kindly and hospitably towards us, helping all they could, having offered Dr. and Mrs. Woodhams to stay with them till the baby was better, and when the baby died helped me concerning burial arrangements. The C. M. S. mission boys made the coffin, while others dug the grave. We buried him on Monday, morning about 11.15 to 11.50, reading a few comforting Scriptures together and committing all to our God and Father and our blessed Lord Jesus. We had before us John 20:1-20; 1 Cor. 15:12-23, 49-58; Rev. 1:10-18; 21:1-5. We went on to Butiaba, after having lunch at the Mission, and are still here waiting for the boat-sailing on July 11th for Kasenyi.

We could go earlier by hiring a smaller boat, the Livingstone, but are warned not to, as the lake is rough and unsafe at this time of the year. There will be 50 miles to go overland from Kasenyi to Nyangkundi. The Lord has indeed abundantly manifested His presence with us all our journey through and has caused our hearts to give thanks at continual evidences of His guidance and care. The prayers of the many have availed and we have had safe and calm trips on the ocean and lakes.

Yours affectionately in our coming Lord Jesus,

D. C. Gordon Searle.

May the Lord abundantly comfort and sustain our beloved brother and sister, and preserve and bless the whole company. We trust ere very long to hear of their safe arrival at their journey's end. "Brethren, pray for us." S. R.

"The admonition of a good man resembles fuller's earth," wrote an unknown author; "it not only removes the spots from our character, but it rubs off when it is dry."

Another writes:"Considering how many difficulties a friend has to surmount before he can bring himself to reprove me, I ought to be very much obliged to him." It was the saying of a heathen, though no heathenish saying, "He that would be good must either have a faithful friend to instruct him, or a watchful enemy to correct him."

"Before we reprove," remarks Hales, "let us know the condition of the brother; whether he be not like the young vine, soft and tender, and so to be cured rather by the hand pulling the branches away, than by the knife. And if he be grown so bad that he shall need the knife, we must not rashly adventure on it, but know that there is a skill in using the knife; like a skillful physician of whom we read, who, having to heal an imposthume, and finding the patient to be afraid of lancing, privately wrapped up the lance in a sponge, with which, while he gently smoothed the place, he lanced it. So, when we encounter an offending brother, we must not openly carry the knife in our hand, but with words of sweetness administer our reproof, and so effect the cure."

"Able also to admonish one another," is an ability the most gifted might covet. Any one can scold, find fault, condemn; but it requires grace and a lowly, loving spirit, to properly admonish an erring brother, if we are not going to drive him farther away by our effort. Yet it is a duty we owe our brother, that we must "not suffer sin upon him." It is therefore our obligation to seek his correction, the restoration of his soul. We dare not ask, like the murderer Cain, "Am I my brother's keeper?" We are neither his master nor his monitor, but fellow-members with him of the body of Christ, which surely gives us a more than ordinary interest in his welfare.

"Our advice" (or admonition), writes another, "must not fall like a violent storm, bearing down and making those to droop whom it is meant to cherish and refresh. It must descend as the dew upon the tender herb, or like melting flakes of snow; the softer it falls, the longer it dwells upon and the deeper it sinks into the mind. If they are few who have the humility to receive advice as they ought, it is often because there are few who have the discretion to convey it in a proper vehicle, and to qualify the harshness and bitterness of reproof (against which corrupt nature is apt to revolt) by an artful admixture of sweetening and agreeable ingredients. To probe the wound to the bottom with all the boldness and resolution of a good spiritual surgeon, and yet with all the delicacy and tenderness of a friend, requires a very dexterous and masterly hand." What a beautiful and perfect example of this is found in John's 21st chapter. Having refreshed with His ready-prepared food the wearied disciples who had toiled all night and taken nothing, when they had dined the Lord turns to Peter to complete a restoration previously begun (see Luke 22:61, 62 and 24:34). But now the root of failure can be fully exposed, and the divine probe penetrates the depths of Peter's heart:"Simon,' son of Jonas, lovest thou Me?" is three times repeated with increasingly searching power-which our English version fails to render. But with each probing the word of encouragement and of trust is also given:"Feed my lambs;" "Shepherd my sheep;" "Feed my sheep."

If advice such as the above had been generally followed by the saints, how differently might much of the history of the Church have been written:how many less divisions would have occurred; how much less reproach been merited from the world by those who are commanded by their Lord to "love one another, even as I have loved you" (John 13:34).

How many unseemly actions have taken place under the specious plea of "faithfulness," and how many bitter, harsh, and crushing words have been uttered under the guise of "admonition." "In the spirit of meekness," describes the manner in which the brother at fault is to be restored (Gal. 6:1). Many a failure to win an erring brother may be laid to the very manner in which the undertaking has been carried on. Our Lord with the basin, the water, and the towel is our example here as in all things else (John 13). May we all learn of Him, the meek and lowly in heart!

Thou God of harmony and love,
Whose name transports the saints above
And lulls the ravished spheres,
On Thee in feeble strains I call,
And join my humble voice with all
The heavenly choristers.

If well I know the tuneful art
To captivate a human heart,
The glory, Lord, be Thine.
A servant of Thy blessed will,
I'd here devote my utmost skill
To sound Thy praise divine.

With Tubal's wretched sons no more
I prostitute my sacred power
To please the flesh beneath,
Or modulate the wanton lay,
Or smooth with music's hand the way
To everlasting death.

Suffice for this the season past:
I come, my God, to learn at last
The lesson of Thy grace.
Teach me the new, the eternal song,
And let my hand, my heart, my tongue,
Move only to Thy praise.

Thine own musician, Lord, inspire,
And let my consecrated lyre
Repeat the psalmist's part;
His Son and Thine reveal in me,
And fill with sacred melody
The fibers of my heart.

Jesus! the Heaven of heavens He is,
The Soul of harmony and bliss:
And while on Him we gaze,
And while His glorious voice we hear,
Our spirits are all eye, all ear,
And silence speaks His praise.

Charles Wesley 1747.

(Continued from page 71.)

As already noticed, the gift of teacher is closely connected with that of pastor; both have to do more specifically with the saints, though all the gifts are "knit together." The tender, firm heart and aptness to teach are most helpful in the evangelist (see Acts 15:35). But his is necessarily the initial work, followed by the pastor and teacher in the care for and upbuilding of the flock of God.* *The word for teacher, διδάσκαλoς, from διδάσκω, to teach, instruct, is the synonym for the Hebrew "Rabbi" (Jno. 1:39), meaning "my great one," or "chief." Although the word is used in the Old Testament, it is never applied to a teacher. The latter usage came in after the Babylonian captivity, and is found only in post-canonical times. In our Lord's day it was the recognized word for the leading class of teachers, and as such was applied to Him. Possibly, as in the Syriac version, it was always used of Him (as in Matt. 8:19), the Evangelists later giving the Greek word, which thus has the seal of inspiration upon it; there are only a comparatively few occurrences of "Rabbi" (see Jno. 1:50, etc.) in the Greek. It is somewhat significant that the Jewish word suggests greatness, headship, and the inspired word, instruction. The teacher is not a ruler. He points out the will of God, but does not impose his own.*

It need hardly be said that this gift is one of greatest importance in the Church, and a rapid glance at its characteristics will be helpful. We speak first of the more personal, but most essential, qualifications. His service has to do with the truth of God, who is "Light." The embodiment of that truth is the Son of God-"I am the Truth." Its communication is by the Holy Spirit-"an unction from the Holy One." The storehouse of all truth is the Scriptures, "Thy word is truth." The teacher, therefore, must be identified with the Truth by life-he must be "born of God," united with Christ, sealed and anointed by the Spirit. He who is to unfold the perfections of the Word of God must be born of the "incorruptible seed;" he must be sanctified by the Word. Thus there will be a reverence for and subjection to the truth; he will realize that he has to do with God.

May we not just here find a fruitful source of the abounding error of the present day? Men are undertaking to teach who are not born again. God forbid that we should speak harshly, but is it not too clearly manifest that many of the teachers in the German and other universities are strangers to the grace of God in Christ? Bible study and teaching have been taken up as a profession. Men are experts in language, archaeology, history, and other branches of learning, and take up the Word of God as another department of knowledge. They approach it with little or no thought of having to do with a holy, heart-searching God, to whom they can only approach through the atoning sacrifice of His Son, the Lord Jesus Christ. No wonder that they neither understand nor value the great foundation truths of the "common salvation," for "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him" (1 Cor. 2:14), and the reason is evident, "for the carnal mind is enmity against God" (Rom. 8:7).

Nor is it a matter of surprise when we find such men- whether in professors' chairs or from the pulpit-boldly proclaiming their disbelief in the deity of our blessed Lord, in His supernatural birth of the Virgin, in His absolutely sinless nature, His inerrant teachings, His miraculous power. We need not be surprised that the solemn cry from the cross,"Eli, Eli, lama sabachthani," scarcely moves their hearts; that "It is finished," tells no glad news of the completion of His propitiatory sacrifice, so that the vail is rent, and the way into the Holiest is open wide for faith.

In keeping with all this is the denial of our Lord's resurrection; it is to them a myth, the effect of heated imagination on the part of credulous fishermen. So, to them, is the coming of the Spirit, the gifts of an ascended Christ; His visible coming again to take His own to Himself, and then to judge the world; the glory of His kingdom; the short-lived triumph of Satan; the final judgment; the lake of fire, an eternal hell for the unsaved. These men, in whole or in part, brush all these things aside, and leave a hideous mockery in their place-a fully developed manhood, universal peace, a millennium without Christ!

Does not your heart burn, my brother, as you even think of such blasphemy? And would you know the cause of all this apostasy? These would-be teachers are not converted, they are not born again. Whoever and wherever they may be, they are dupes and tools of Satan. "If any man love not the Lord Jesus Christ, let him be anathema" (1 Cor. 16:22). "Who is a liar but he that denieth that Jesus is the Christ?" (1 Jno. 2:22).

Such men have leavened by their doctrine large sections of the professing Church, so that one who desires to be loyal to his Lord and Saviour must walk apart from systems where they are tolerated. "Let every one that nameth the name of the Lord depart from iniquity" (2 Tim. 2:19).

One of the responsibilities of the teacher is to meet error in its countless forms, to protect the beloved sheep of Christ. Therefore we have dwelt upon the first essential of the teacher-he must be a child of God, who loves his Saviour, who feeds on the Word of God, who is led of the Spirit.

We can now look at some of the more outward characteristics associated with this gift received from our exalted Lord. These may be grouped under three general heads:(1) he must have the faculty of reception of truth; (2) he must have the gift of imparting it to others; (3) all must be of a practical nature, leading to submission to the will of God.

(1) We speak first of the receptive faculty. The teacher must have an ear for the truth, a mental grasp capable of taking in, and a judgment capable of coordinating and holding in proper proportion all revealed truth. What a field does this open! The revelation of God-all that He has been pleased to make known to His people. What a privilege to be permitted to learn even partially the "unsearchable riches of Christ." We will not attempt to give even a partial list of the solemn, stupendous doctrines of divine truth-from the Being of God to the destiny of man all centering about the person of Christ Jesus our Lord. What a panorama opens before the devout gaze of the child of God, as he surveys the course of divine revelation from Eternity to Eternity!

This truth is embodied in the Scriptures of the Old and New Testaments, which form, we may say, the sole text book in the divine University. Hence it is absolutely essential that he whom God has called to be a teacher of His people, should have a clear grasp of the contents of Scripture. He must be familiar with the letter both of the Old and New Testaments. He must be able to trace the unfoldings of divine truth from the earliest pages of Genesis, through type, history, prophecy, poetry, to the sunrise of truth as it bursts upon our gaze in the New Testament. He must be at home in the Gospels, tracing that wondrous Life unfolded there. He must have an intelligent grasp of the account of the work and leading of the Holy Spirit, as recorded in the book of Acts. The Epistles must yield to him their exhaustless truths, in their appropriate setting; and he must stand with the Seer in the closing book of the Bible looking on to the end of all things, and the glory that shall be.

Further, the teacher must rightly divide the word of truth. He must understand the dispensations of God- with Israel, the Church and the Nations. Especially must he be a diligent student of the truths of Christianity, as unfolded in the Epistles. His gift is to and for the Church, and he must know its nature, structure, functions and destiny.

For all this he should have a growing knowledge of each separate book of the Bible. He should understand its special theme, its general characteristics, its structure and its relations to its special group of books, as the Pentateuch, and to the entire volume of inspiration.

Through the mercy of our God we have a number of excellent and accurate versions-the best being our regular Authorized Version. But for minute and accurate study he may well covet a knowledge of the original tongues, with a capacity to examine and decide upon delicate shades of thought as given in the gorgeous imagery of the Hebrew, or the amazing flexibility of the Greek.

Here then is a life work, .pulsating with stupendous themes. What a boundless field! How much more than a lifetime is needed to grasp even a portion of all this. Here is no place for the idler, the self-pleaser. With a new meaning, sweet to the diligent student, he hears the word, "In the sweat of thy face thou shalt eat thy bread. "

For here is the true food-for the mind and for the heart; food that does not feed pride, but gives strength, promotes growth, increases courage. It is said of Uzziah that he was a lover of husbandry. So long as he devoted himself to this, it went well with him. Only when he would usurp the place of the priest, was he stricken with leprosy. True scholarship begets humility; those who know most realize that they know nothing yet as they ought to know it.

Nor let it be thought that we are setting a standard too high for any to attain. In God's great harvest fields all can reap, or glean after the reapers. Much increase is by the tillage of the poor, and these are often rewarded by a clearer insight into some precious portion of the Word which had escaped the eyes of others. What a joy it is to see the young, or the uneducated, with their Bible open before them, carefully, prayerfully, reading, studying, comparing scripture with scripture and getting "great spoil."

For in God's school all are learners, and the most advanced have nothing to boast of. Their responsibility is to share the spoil with their brethren, and by example and precept to stimulate others to become workers also. "Who then is a faithful and wise servant, whom his Lord has made ruler (rather, "set over," Gr.) over his household, to give them meat in due season?" (Matt. 24:45).

Ere leaving this part of our subject, we add that the teacher's field extends over the entire domain of truth. Creation has its voice for the attentive ear, and when one is well grounded in the Scriptures he will find the whole "realm of nature" ready to yield its stores to reverent search.

(2) We come next to the faculty of imparting knowledge to others, which is as essential in the teacher as acquiring it. Indeed one could not rightly be a teacher unless he could share his knowledge with others. Let us then look at some of the requisites for this.

The teacher must have simplicity. It is a great mistake to think obscurity means depth. Usually, when one clearly understands a subject he is able to explain it to others. Clearness is but another name for this. The true teacher will utter "words easy to be understood."

Next there must be adaptability. We must not feed "strong meat" to babes. It is the mark of a good teacher that he can adapt himself, both in matter and language, to those he is seeking to instruct. Should he do this, he will be enabled to make his teaching progressive. The learners will not stand still, they will pass from class to class, until they can largely do without their teacher, who indeed has been learning with them, and so is a companion as well as a guide.

This will lead to original work on the part of the students. In schools this is recognized as an integral part of instruction. Students must do "laboratory work" under the supervision of their guide. How delightful it is to see young Christians at work in this way. May there be more of it! What enlargement of mind, what breadth of view are thus secured.

And yet there must be thorough subjection to the Word of God. We must beware of allowing ourselves to indulge in mere speculation. There must be the assurance, not in manner but in fact, of certainty in what the teacher seeks to impart. "Unlearned questions" must be avoided, and the great staples of the Word form the substance of study. In short, the teaching should be well-rounded and in due proportion. Thus the even balance of the truth will be preserved.

We mention one other characteristic of the teacher- enthusiasm. It is said of a prominent teacher of Anatomy that he was most enthusiastic. This is necessary. If a teacher is not commanded by his subject, how can he expect to interest others? How it misrepresents the great theme if he has an air of indifference, or speaks in a hesitating or apologetic way. Let us ever remember that we are dealing with truths which are God's thoughts and purposes. The Holy Spirit is concerned in them. They are from the Lord in glory. Someone has contrasted an actor with some preachers. The former treats fiction as if it were reality; the latter treat eternal realities as if they were fiction!

(3) Need we say more to emphasize the importance and value of the gift of teachers for the Church? We have but touched the edge of the subject, but enough has been said to stir our hearts to more diligent, prayerful study, and a more faithful use of the talents our Lord has entrusted to us. They are His, not ours. "Take heed to the ministry which thou hast received in the Lord, that thou fulfil it." This must suffice for the practical nature of all true teaching. It is addressed to the conscience.

It remains to speak a little of present day conditions of teaching and learning among the Lord's people. We have already dwelt upon rationalism and will confine ourselves now to those who are really the Lord's.

Without making special search, may we not say that superficiality, indifference, mark the people of God? If the Bible is not altogether neglected for the newspaper and light literature, is it not largely so? It may be said this is the fault of the scholars rather than the teachers. But may not numbers of potential teachers be thus hiding their light? Surely the Lord has not failed the Church. He has given these gifts for the edifying of the body of Christ,"till we all come in the unity of the faith and the knowledge of the Son of God, to a perfect man." So we may be sure the gifts have been bestowed, but where are they? Hiding among the stuff? May these things arouse us to prayer.

And for those who are seeking to use their gifts, may we suggest a few thoughts? Fresh manna should be given, not truth that has become dull in our minds. For this, the teacher should never cease to be a student.

The Church is the "pillar and ground of the truth" (1 Tim. 3:15). All truth therefore will be linked with the Church. May we affectionately lay upon the hearts of beloved and gifted servants of Christ who are teachers, that they should not ignore this, or treat it lightly. To our common sorrow and shame, divisions have greatly marred the testimony even of the few who have seen the truth of the Church. But this does not alter that truth. The Church still exists, in the mind of God and in His Word, as it always has. It will not do for us to plead the failure of men as an excuse for disregard of the Word of God.

Unfeignedly would we bless God for the numbers of faithful men who are teachers. Without them the ignorance among the saints would be greater than it is. But we do not believe it is a mark of spiritual health that the truth of the Church as a present day practical testimony is so much ignored. Beloved brethren, suffer this word of exhortation.

Let us then address ourselves, first to more diligent prayer, and then to patient, quiet study, seeking to learn what the mind of God is for a definite, united testimony, to His praise. The Lord grant this. S. R.

(To be continued, D. V.)

"Sirs, ye are brethren; why do ye wrong one another?" (Acts 7:26).

It is evident that though Moses' interference may savor of fleshly activity, he keenly felt the unseemly conduct of these two brethren in Israel who strove together-a sad testimony surely to the Egyptians about them.

Stephen says, "He supposed his brethren would have understood how God by his hand would deliver them (from the servitude under which they groaned) but they understood not." We cannot say how far the faith of Moses carried him at this time, but one thing is evident, he felt how unbecoming was their conduct, and reproved their unbrotherly ways.

A similar incident occurred when the herdmen of Abram and Lot strove together. The man of faith said, "Let there be no strife between me and thee…/or we be brethren" (Gen. 13:8), and Abram, to whom the land belonged by virtue of God's promise (see Gen. 12:7), relinquished his claim, and gave up his rights in favor of Lot-blesssed spirit of loving surrender and self-abnegation! What an effectual way to eliminate strife, which would soon gender a "root of bitterness" and defile many. Abram's faith in God produced a moral elevation raising him above the petty bickerings of the herdmen. At all times God will defend the cause of those who commit their way to Him.

Moses sought to impress upon them the fact of their relationship, "Ye are brethren." How unseemly, therefore, was their conduct! As the apostle tells us that "whatsoever things were written aforetime were written for our learning" (Rom. 15:4), Moses' appeal has a voice for us also. United, we can stand against external foes, but internal strife will surely bring disintegration, and this seems to be the special effort of the enemy's attack to-day against the assemblies of God's people.

With purpose the Spirit of God has written, "Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled" (Heb. 12:15). Let us, then, be careful not to harbor envious thoughts, suspicions, pride, jealousies -all of which spring from the flesh, which came under God's judgment in the cross of our Lord Jesus Christ. Let us assiduously watch against the little differences which arise, remembering that "the beginning of strife is as when one letteth out water" (Prov. 17:14) which may soon become uncontrollable and devastating.

A seed of discord had evidently come up in the assembly at Philippi (chap. 4:2). What a delicate task lay before the apostle! They had ministered to his necessities, and while his heart rejoiced in their fellowship in the gospel (chap. 1:5) he felt the need of admonishing them. But how tenderly, how lovingly, he deals with this difficulty in their midst! No harsh criticism, no thought of "settling things" by apostolic power, but he called God to record how greatly he "longed after them all in the bowels of Jesus Christ."

The great antidote to strife he gives in the second chapter (vers. 3-5); "Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than themselves, regarding not each his own [qualities] but each those of others also" (2:4, New Trans.).

"Let this mind be in you -which was also in Christ Jesus." How constantly we need to have this blessed example before us! He, before whom all heaven bowed, God's well beloved, came here in lowly grace to serve; humbling Himself He "became obedient unto death, even the death of the cross." This was His "mind;" and shall we, the objects of such grace and love, vaunt ourselves, or seek a place where our Lord humbled Himself? "Strife" and "vain glory" are surely unbecoming the followers of Him who is "meek and lowly of heart." We owe our all to the One who died upon a gibbet, how this should humble our pride!

How natural it is for us to assert ourselves and to resent anything that might touch our prestige; how foreign to the flesh to "esteem other better than ourselves," but what a blessed mark of the Spirit's work when this precept characterizes the saints of God. What a healer of breaches!

Finally, says Peter, "be ye all of one mind; having compassion one of another; love as brethren; be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that thereunto ye are called, that ye should inherit a blessing" (2 Pet. 3:8). J. W. H. N.

Calendar:July 16th to Aug. 15th.

DAILY BIBLE READING ………July 16th, Psalm 85; July 31st, Psalm 100; August 15th, Psalm 115.

GOOD BEADING…."The Minor Prophets," by H. A. I Pages 248-291.

MONTHLY BIBLE CLASS:. . .Colossians, chap. 1:14-17.

Our Daily Bible Reading

Psalms 84-89 form the last section of the 3rd book of Psalms. The 4th book consists of psalms 90-106, and the remaining psalms (107-150) make the 5th and last book. Thus in the latter part of this month's reading, we get a good start in the 5th, or last, division of this book of praise and experience.

In Psalm, 85 we see the remnant in the land considering their restoration to it as a manifest token of God's favor, but earnestly looking for the full blessing of Messiah's kingdom. Psalm 86 gives expression to the individual confidence and assurance of the godly, while waiting for this coming blessing. Next, Zion representing God's faithful ones, forms the subject of song (87), while Ps. 88 declares the deep exercise, affliction, and trouble of the remnant to whom it seems as though hope itself was extinguished. The closing psalm (89) gives the answer, presenting, by way of contrast to the sad lament of Ps. 88, the sure mercies of David which God will accomplish perfectly through Christ, David's true heir. This closes the 3rd book, which especially presents the ways of God in holiness and truth. It is blessed to see that the conclusion of all, in final accomplishment, centers in our blessed Lord, the true Ruler. Following what has just occupied us, the 4th book of psalms fittingly develops how universal blessing will be realized under the administration of the Son of Man, the rightful Heir of all things. First, however, Ps. 90 gives a picture of the first man under God's government, and the next psalm His delight in the dependent Second Man. With Him before the soul no wonder that the next two psalms (92,93) celebrate the establishment of Jehovah's reign in glory, in result of which His supremacy is manifested in holiness and peace.

The next seven psalms (94-100) are linked together. They commence with the appeal of righteousness that power be exercised in judgment upon all that dishonors God. This is not simply the work of retribution, but for salvation (95) whereby Jehovah will be fully manifested, and all the earth called to sing a new song (96). This finds its answer in the subjection of all the earth (97), with the blessed result that God is then in fellowship with man (98), full victory over evil having been attained (99). Ps. 100 gives the resultant praise.

The next six psalms (101-106) conclude this 4th book. First, what will characterize the righteous rule of the true King is set forth (101); then we have the suffering and rejection of Christ; but mercy for Zion (the godly) is in view, through whom the Lord's name will be declared, and the nations be brought to fear Him (102). The suffering and rejected One here is none other than the Eternal One (compare Hebrews 1). Psalm 103 gives the blessed results flowing from the restoration of the people. The close of Psalm 102 has already introduced the Creator, though He be also the Sufferer of that psalm; and now Psalm 104 celebrates His glory, power and work, by whom and for whom all things were created. Psalm 105 recounts Jehovah's faithful ways with Israel, then in 106 we hear the voice of confession recounting Israel's failures and her judgment which, however, was tempered with mercy. Thus the remembrance of the past and its many lessons, whether of failure and judgment, or of God's grace according to promise, all contributes its own peculiar note to the praise rendered to God when the perfect Second Man (Ps. 91) is king in Zion.

With Ps. 107 we commence the last book of the Psalms. It sums up and gives the conclusion reached in the ways of God.

The theme opens with Israel redeemed and gathered from all quarters, giving her testimony to God's goodness and unfailing mercy. Ps. 108 expresses joy over Israel's possession of her inheritance. The next two psalms are linked together as giving, first, Christ's rejection at the hands of the wicked against whom judgment arises because they so treated the "poor and needy;" then Christ's glorious exaltation and final smiting of all opposition. Three Hallelujah psalms (111-113) follow, in which praise is given to Jehovah for His works and wonders. Ps. 114, 115 continue to celebrate the glory of Jehovah as in the midst of His people, bringing out what He is in contrast to idols.

Our Good Reading

Our portion for this month is the prophecies of Nahum and Habakkuk. The former deals with judgment upon the Assyrian and the fall of Nineveh. In the latter the Chaldeans receive special notice, warning being given of their rise to power and invasion of the land. In a special way Habakkuk appears as the personification of the faithful and sorely tried remnant of God's ancient people, who will be called to pass through this yet future time of Jacob's trouble. For them this prophet reveals the mind of God, disclosing His ways, and giving precious assurance that His purposes cannot fail of complete accomplishment.

The following structure is suggested for these two prophetical books.

Nahum

Div. 1 (ch. 1). Jehovah, supreme in power and glory, irresistible judge of the oppressor, sole hope and confidence of His people.

1. (vers. 1-8). The universal Lord, omnipotent and omniscient.

2. (vers. 9-11). His derision of the enemy.

3. (vers. 12-15). His manifestation for His people.

Div. 2. (ch. 2:1-10). The fall of the mighty rebel. This is prophetically presented. The description is given with all the vividness of a scene of siege and desolation actually present to the prophet's eye.

1.(vers. 1-3).The besieging army.

2. (vers. 4, 5). The confusion of the city in its efforts at defense.

3. (vers. 6-8).The in breaking flood.

4. (vers. 9,10). Complete prostration.

Div. 3. (ch. 2:11-3:19). Jehovah of hosts:He it is who will thus execute the ban upon the merciless city of blood, the seat of ruthless might and abominable wickedness.

1.(2:11-13).Where? for the Lord is the destroyer.

2. (3:1-7).Exposed, dishonored, a spectacle of terror!

3. (vers. 8-13). The decreed fate. Look at desolate No (Thebes in Egypt), an example of Assyria's own handiwork; such too would be Nineveh's end.

4. (vers. 14-17). The Almighty's derision. Prepare! But what shall it avail? Can man fight against God?

5. (vers. 18-20). The Divine retribution from which there is no escape.

Habakkuk

Div. 1. (ch. 1:1-11). Jehovah's action in taking vengeance upon the oppression and violence of the wicked nation.

1. (vers. 1-4). The prophet's cry:the cause declared which demands judgment.

2. (vers. 5-11). Jehovah's answer:He has already prepared the instrument of judgment.

Div. 2. (chs. 1:12-2:20). The prophet's expostulation, to which Jehovah answers by announcing judgment of all who are ungodly, rapacious, and idolatrous.

1. (1:12-2:1). The distress of faith over the dreadful and ruthless power of the enemy who is being brought up by Jehovah. Shall sin by which sin is punished escape retribution?

2. (2:2-20).Jehovah's answer:fivefold woe.

(1). vers. 2, 3.The divine certainty of the vision.

(2). vers. 4-19.The divine threatenings extending to universal application.

(a) 4-8. Rapacity brings self-destruction in its train. (6) 9-11.Self-preservation of no avail. (c) 12-14. To build upon violence is to build for doom:human glory is turned to vanity that the divine glory may fill the earth.

(d) 15-17.Debasement in utter shame:humbled and stripped of all glory.

(e)18,19. The folly of idolatry; can a dumb and powerless god be weak man's refuge and resource? (3). ver. 20.The divine source of all power and glory:Jehovah in His holy temple.

Div. 3. (ch. 3). In the secret place of the Most High, and under the shadow of the Almighty.

1. (vers. 1,2.) Jehovah, the One in whom all hope centers.

2. (vers. 3-15). His coming forth to accomplish salvation through judgment.

(1). 3-6. Eloah (God), the Holy One, in His majesty and power, supreme over all things.

(2).7-15.His might in judgment before which no enemy can stand.

3. (vers. 16-19). The place of refuge and strength in which fear passes into confidence and joyful exultation.

Our Monthly Bible Study Class (Colos. 1:14-17.)

The apostle now presents the glories of that blessed Person in whom we have redemption, and into whose kingdom we have been translated.

The Colossians were in danger of being led astray by vain philosophy and reasonings of men. To correct and guard them, the Spirit sets forth the full glory of our Lord, in whom are treasured all our blessings. This is a theme of the greatest importance, never more needed than at this time when so much is taught derogatory to Him.

Verses 14-17 give us seven aspects of His glory connected with Him in incarnation, and clearly confirming His absolute and unchanged Deity in union with that creaturehood in which He, the Creator, took part as born of the Virgin, conceived in her by the overshadowing power of the Highest (Luke 1:30-35). Hence, the truth concerning Christ is that He is both God and true man in one Person. In other words, the Eternal Son, the second Person of the Holy Trinity, at incarnation took up creaturehood into ever-abiding union; so that now in the unity of His Person all that characterizes His sinless human spirit is perfectly blended with all that characterizes Him as the Eternal Son.

This holy mystery is beyond the grasp of human reason. No man can attempt to dissect or separate without transgressing. Yet the fact of it-God and man in one Person, one Christ-is indelibly imprinted upon the pages of Holy Writ, and before the mystery of it we are called to bow in worship. Only in the light of this great fact can we, in our measure, understand the seven aspects of glory presented in these verses. I can do little more than mention them.

(1).-Redeemer. We have redemption in Him. For this great work He, God the Son, was made a little lower than the angels, became man, that He might suffer death. Through the offering of His body in sacrifice we are perfected forever (Heb. 10:10). Isa. 53:10 says, "When His soul shall have made an offering for sin" (New Trans.). His troubled spirit faced the hour of His betrayal (John 13:21), and fully submitted to the Father's will in taking the cup as He prayed in the garden; and that spirit, which passed through all the agony of the Cross, He commends to that Father. Thus He laid down His life. Thus, too, every part of His humanity-body, soul, spirit-are spoken of in relation to the work of redemption.

(2).-Revealer. He is the image of the invisible God- "the Word became flesh." As the One in whom the fulness of the Godhead dwelt bodily-God manifest in flesh-He, the Man Christ Jesus, perfectly represents, and presents, God to all created intelligences. It is not that He became the Word when He became flesh, for "In the beginning was the Word," etc., but as in His bodily form the term "image" suitably applies to Him, He also could say, "He that hath seen Me hath seen the Father."

(3).-Firstborn. It is not a question of generation, as though He were the first in time, but in position among created beings. He passed by all ranks of angelic intelligences and took up manhood, real humanity, entirely apart from that state of sin in which humanity was found. The fact here stated is that, though taking up a lower order of created being in becoming man, He nevertheless has the place of "Firstborn of all creation," to whom as such all the rights of inheritance belong-He is .the appointed Heir of all things (Heb. 1:2). Why is this? Because He is:

(4).-The Creator (ver. 16). He not only brought all into being (no matter what rank or order of creation you may think of, John 1:3), but He is the end in view, the One for whom all were created. Thus He is:

(5).-The Alpha-He is "before all things" (ver. 17), and,

(6).-The Omega-for whom are all things, (Rev. 22:13; compare ch. 1:8,17, 18). Finally, He is:

(7).-The Sustainer, "for all things subsist (or hold together) by Him" (New Trans.). He upholds all by the word of His power (Heb. 1:3). This He ever did, not less when man than when subsisting in the form of God.

When we consider these essential glories of our Saviour, we find that each presents a holy mystery which baffles human reason, but faith accepts every one of them, constantly finding fresh cause for worship and praise. –JOHN BLOORE.

In meditating upon the delights of the Son of God our thoughts are taken back first of all to the past eternity.

There we see Him, "the only begotten Son in the bosom of the Father," in that "hiding place of love," as it has been termed, and are allowed to behold Him presented before us as "Wisdom" (Prov. S:22-31), the object of His Father's joy, "daily His delight, rejoicing always before Him." The Spirit there speaks of the Father's delight in the Son, and of the Son's delight in the Father in the mutuality of deep affection; at this no renewed mind can wonder.

But we read further that, in that scene of eternal joy, He rejoiced in "the habitable parts of the earth"-the parts which would be peopled-and that

"His delights were with the sons of men."

And this may well astonish us.

Knowing all from the beginning, He was fully aware of the ruin which would come in after man had been made upright. He was acquainted with all that He Himself would suffer at His creatures' hands, and how much more deeply when He made atonement for man's sin. But knowing all this, "His delights were with the sons of men."

The angels He passed by-their case is not undertaken. It was His pleasure to choose "the sons of men." The why we may not be able to discover, but we may well rejoice that thus it was. Just as He loved Israel, and Mt His Jove upon them (Deut. 7:7, 8), because He chose to do so (And who shall say Himnay?); so when learn that His delights were with such as ourselves, it not for us to reason why, but, as we wonder, to worship. Thus we exclaim:

"And could'st Thou be delighted
With creatures such as we?-
Who when we saw Thee, slighted
And nailed Thee to a tree!
Unfathomable wonder,
And mystery divine!
The voice that speaks in thunder
Says, 'Sinner, thou art Mine' "

And this before earth's foundation, or formation. Then; it was we were in His delights. Then it was we were chosen; and then it was that He was foreordained to be the Redeemer, in order that we might righteously be cleared, cleansed, and constituted righteous in God's sight, and thus be fitted for His delight for ever.

Turning to Psalm 40 we find another of His pleasures.; And this was in Time. When the whole system of the ; law had failed to answer to the Father's desire, we hear Him prophetically say, "Sacrifice and offering Thou didst not desire; mine ears hast Thou opened:burnt-offering and sin-offering hast Thou not required. Then said I, 'Lo I come:in the volume of the book it is written of Me,

"I delight to do Thy will, O my God,
Yea, thy law is within my heart."

The four great classes of offering of Leviticus, chaps. 1-4, had ministered no satisfaction to His Father. Then! He who had been prefigured by them would take the body! prepared for Him, coming here on earth in the likeness! of man, He would perform all the will of God. And, may we not inquire, Who but One who Himself is God was capable of fulfilling all the will of God, whatever that will might be?

Thus we see Him come to glorify God, to fulfil all the Father'? good pleasure. And from the pathway of God's will for Him. He was never deflected. "I was not rebellious, neither turned away back." Whether within or without all was perfection. The law was cherished within his heart, and He found His joy in fulfilling every jot and every tittle thereof. So we hear Him say, "My meat is to do the will of Him that sent Me and to finish His work" (John 5:34). "I came down from heaven not to do mine own will, but the will of Him that sent Me" (6:38). And again, "He that sent Me is with Me:the Father hath not left Me alone; for I do always those thing? that please Him" (8:29). And we who believe may rejoice that the will of God which He came to do had our blessing in view, for we read, "By the which will we are sanctified through the offering of the body of Jesus Christ once" (Heb. 10:10). That will led Him to the cross with all its inexpressible woe. In view of bearing the judgment there, He shrank. In His perfection He cried "with strong crying and tears to Him who was able to save Him out of death." But in that same perfection He exclaimed, "If this cup may not pass away from Me except 1 drink it, thy will be done" (Matt. 26:42). And then we behold the Holy One who knew no sin, made sin for us that we might be made God's righteousness in Him (2 Cor. 5:21).

On this foundation, as we happily know, all our blessings, present and eternal, are securely established, and God is glorified therein.

Psalm 16 presents another of our Lord's delights. Now it is in the godly ones on earth who, in John's baptism, took their place in the waters of Jordan. These were the repentant remnant of Israel. By their coming to be baptized, they owned that they could look for nothing from God on the ground of being Abraham's natural seed, but only His just judgment. The nation had shown its antagonism to the Christ of God. Jerusalem had been troubled at the tidings of His birth. Its leaders had sought "the young child's life." There was found no room for Him in the inn of this world. The call to "Repent" was therefore uttered, and these at Jordan had answered to this call.

With them the Lord of glory would link Himself. He who had no sins to confess would identify Himself with them in this their first right step. They were "the excellent of the earth," and of them He would say,

"In whom is all my delight."

They were but a sample company of "His own which are in the world" to-day. For we also have been brought to repentance toward God, and through faith in our Lord Jesus Christ may rejoice that we are among the objects of His delight. He values them. He esteems them as being the gift of the Father to Him, and as still belonging to the Father-"They are Thine." He values them also as those in whom He is glorified; "All Mine are Thine, and Thine are Mine, and I am glorified in them" (John 17:6, 9,10).

Blessed it is for us to be able to sit down under His shadow and resting there find His fruit sweet to our taste. Truly, "as the apple tree among the trees of the wood so is our Beloved among the sons." He is "the Chiefest among ten thousand, yea, He is altogether lovely."

Let us note that His delight is in all these "excellent of the earth." Not in some select company of them, but in all. And note again that it is not in their state only, but in themselves that He delights. He will correct them if needs be, cleanse and discipline them as His holy eyes discern it to be necessary. But He never suffers one of His own to slip from His mighty grasp, nor cease to be the object of His tender care. A Peter may break down. In self-confidence he may believe and protest that his affection is strong enough to preserve him in faithfulness; then in the presence of the foe he may haul down his flag and fail miserably. But "I have prayed for thee that thy faith fail not" was spoken before, and is followed by, The Lord turned and looked upon Peter." The prayer and the look alike tell of the constancy of the Saviour's love. The result of both is Peter's restoration to communion with and service for the Lord whom he loved, yet under pressure had denied.

Happy are we to find ourselves among those delighted in and cared for by the Son of God in His present activities of grace! And we look forward to that moment when at His call we shall be caught up to be for ever like and for ever with Himself. The winter then will be past, the rain over and gone, our present trials and tears will all be behind for ever, and our Beloved will speak and say, "Rise up, my love, my fair one, and come away." Then the everlasting summer of unbroken communion with Himself and the unending song of praise as we worship before Him to His delight eternally.

"Fruit of Thy boundless love,
That gave Thyself for us;
For ever we shall with Thee prove
That Thou still lov'st us thus."

Inglis Fleming

(Concluded from page 322.)

It will not be out of place at the close of these papers to follow the Spirit's guidance into,

"Those bright and blessed scenes,
Where sin can never come,
Whose sight our longing spirit weans
From earth where yet we roam."

The faithful servant of Abraham did not rest content with his reception at the home of Rebekah nor with her consent to accompany him across the desert on the way to his master. His work was not completed till he had brought her to him, and given the account of his service which the Lord had crowned with such complete success. So the Spirit's work in reaching and drawing souls to Christ, does not cease till He has led us on in divine companionship, and in progressive stages of knowledge, till He presents the Bride to the Lamb.

Who can speak of the bliss of the "marriage supper of the Lamb;" where the Bride hath made herself ready, arrayed in "raiment of needlework," "fine linen clean and white, for the fine linen is the righteousness of saints" (Rev. 19:7, 8). What a day will that be-of exceeding joy as He presents us to Himself, before the presence of His glory. There is the blending of the perfection of our standing in Him-clothed with the best robe, "the Lord our righteousness," and the result of faithful service and a righteous life, as noted in the previous quotation. The judgment seat of Christ will have purged away all the dross, leaving only the fruit of the Spirit's work-as what in grace He will own as our righteous acts.

So even at the portals of glory we have the results of faithfulness manifested. It may serve us to dwell briefly on the various promises to the overcomer, in Rev. 2 and 3, as indicating the circumstances and the responsibilities of the Church in view of "that day."

Ephesus, marked by works, labor and patience, and by faithfulness in many ways, is yet reminded of the loss of first love, and called to repent and do the first works. Referring doubtless to the Church in times near the apostles, it has a voice for every one in all the church's history-"He that hath an ear let him hear." Wherever there is overcoming in a day of coldness and apathy- may we not say in these very days in which we live-there is a precious promise:"To him that overcometh will I give to eat of the tree of life in the midst of the paradise of God" (Rev. 2:7). Christ is the Tree of Life, and there can be no higher reward than to partake of His fulness in the Home of God. And this is the prize awaiting all who have the fire of first love-a present heartfelt appreciation of His preciousness in this life.

What is Christ to us? What is He to the church of to-day? May we heed His loving call back to Himself. Let us challenge our hearts-are we cold, formal, even restless in activity, but lacking the joy of giving Him joy in seeing our increasing appreciation of His love?

"Fruit of Thy boundless love,
That gave Thyself for us;
Forever we shall with Thee prove
That Thou still lovest us thus."

Smyrna is passing through persecution, even unto death, but the strong words of cheer, "Be thou faithful unto death and I will give Thee a crown of life" are for any who endure hardness for His sake; who bear reproach, scorn, suffering, in the path of obedience. Here still in closing days is there opportunity to suffer for the truth and for Him who is the Truth. To speak of this may well bring the tinge of shame to our cheek. But what will life be and the crown that goes with that! No shadow there-all radiance, freshness, eternal youth, instead of the reproach here. Beloved saints of God, with whatever we are connected, by whatever name called, may thoughts of Himself and His love strengthen us to play the man, while we suffer a little while here.

"For how will recompense His smile,
The sufferings of this little while."

"Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17).

Pergamos dwells where Satan has his throne, and in the midst of corruption and Nicolaitanes, but for those who turn away from the dainties of earthly pleasure and worldly conformity there is a feast and a white stone in the home prepared. Are we feeding now and here on the manna, God's perfect provision for a wilderness path? Pilgrims and strangers-are we pilgrims, aloof from the world, hastening on to our home? If so, the garnered experiences of Christ's sufficiency here and now, will give wonderful feasting there. We may be disowned here; our name cast out as unworthy, but how beautiful with its engraving, "like the graving of a signet," will the New Name be! What a call these promises to the overcomer give to the Church, alas, settling down at home where her Lord was rejected.

Thyatira evidently represents the church established as a world power, and its place here instead of where the Lord is. Filled with her own importance and sufficiency, she assumes the role of teacher rather than subjection to the one Teacher, by His word. Corruption follows, spite of varied activities and faithfulness on the part of some. Judgment lingers, but will come. For the overcomer the Morning Star of hope sheds its holy light in the heart, and the coming of the Lord is nigh. Then and not till then will the Church reign, in association with her glorified Lord. Till that time, to seek a place here is but marital unfaithfulness to the true Bridegroom. Application to worldly establishment, Church and State is easy, culminating in the great harlot; but as we look about us today we can see the same spirit working. "He that hath an ear, let him hear what the Spirit saith unto the churches."

Sardis, with its boasted light has but a name to live. Cold, lifeless formality, and even doctrinal accuracy, cannot take the place of a living heart of affection and devotedness to Christ. How cheering to the few names-for "He calleth His own sheep by name"-is the promise:"They shall walk with Me in white." He will confess their names before the Father and the angels.

"Close to Thy trusted side
In fellowship divine;
No cloud or distance e'er shall hide
Glories that then shall shine."

"With Thee in garments white,
Lord Jesus, we shall walk;
And spotless in that heavenly light,
Of all Thy sufferings talk."

Philadelphia historically brings us to the present time, as also does Laodicea, a contrast to it. Little strength, but true-hearted loyalty to her Lord; "Thou hast kept My word and not denied My name." This is the Lord's voice today. His word is His whole word, of testimony both individual and corporate. A true Philadelphian will not think lightly of any part of that Word, much less of that which has to do with the nature of the church, its government, ministry, and testimony. "The word of My patience," waiting with Him, as well as for Him, till He shall take His rightful place.

Are we sharers in His patience, not looking for great things here, but holding fast what He has given? May the Lord make us true Philadelphians, and keep us from approaching the pride and self-satisfaction of poor, wretched, blind Laodicea.

Soon He will come, and give the crown, "thy crown," to His overcomers. They will not pass through the dread hour of trial, the tribulation that will come as a snare upon the worldly, professing church. What will it be to be a pillar in the temple of God; what an enlargement oi the "little strength" here! "The name of My God"-we are joint heirs with Christ; citizens of the Bride city, the new Jerusalem; and,

"His new name imprinted
On every sinless brow."

These blessed promises give the hints of the holy joys that await the overcomer in these evil days. May we ponder them, and live in the expectation of soon entering that bright home. Let us individually and unitedly pray for the Church which He has purchased with His own blood. May the bridal hopes and affections mark us all increasingly. Difficulties may increase; nothing can stand the test but what is of God. Our whole resource must be Christ alone. May there be a true revival ere He come; not necessarily in numbers, but in soul, in true-hearted devotion to Him who gave us His all.

Let us not be satisfied with "being in the testimony," but only with Himself. If any beloved saints are excusing themselves from seeking to maintain all the truth, because of manifest failure among those who seem to have it, may they take up the standard if it has fallen from nerveless hands, and still hold it aloft, the only center and rallying-point for His people.

"Brethren," so-called, are divided, but Christ is not divided; they have failed, but He has not, and cannot. His word, His truth, His path lie open to faith as fully as when wreck had not come in. Let our beloved fellow-Christians help us, and help with us to seek to carry out the mind of the Lord. Let us not be ashamed of the testimony of our Lord, but be partakers of the "afflictions of the Gospel according to the power of God."

A Series of Meditations on Prayer

TENTH PAPER

Prayer and the Work of Evangelization

The ministry of intercession has a very large place in connection with carrying the gospel to a lost world. Far more is accomplished in secret than Christians generally realize. The preachers who have been most widely used have been men of prayer. Not only have they prayed themselves, but it will generally be found that others were linked with them in this precious service, and many of these prayer-evangelists have never been brought to public notice. Theirs are not the gifts that attract the attention of the throngs, but there are mighty men and women of prayer prevailing against the unseen enemy in the heaven-lies, and by their intercession bringing down power from heaven and blessing upon the public ministry of the Word through others. An Epaphras always laboring fervently in prayer is as important in the work of evangelization as a Paul carrying the glad tidings to the regions beyond. Paul himself was a mighty man of prayer. It is impossible to read his epistles without being struck by the prominent place that prayer had in his life. He prayed for himself and his work. He prayed for his fellow-servants, in whose victories he rejoiced as much as in his own, and in this he was in marked contrast to many today. He prayed for the people of God, for his converts, and those who had been converted through the labors of others, "that they might stand perfect and complete in all the will of God." He prayed with earnest passionate longing for Israel, his brethren after the flesh, that they might be saved and know the joys that he experienced as a believer in Christ. He prayed for the Gentiles, for kings and rulers, and for the people generally, knowing that it was God's "desire to have all men saved and to come to the knowledge of the truth."

Though he was a man of wondrous faith and spiritual energy, he felt the need of the prayers of his weaker brethren. He solicits these most earnestly. He asked the saints at Rome to strive together with him in their prayers to God on his behalf that he might be delivered from the unbelieving Jews; that his service for the poor saints at Jerusalem might be accepted in the spirit in which it was given; and that he might eventually come to them at Rome with joy by the will of God, and with them be refreshed (Rom. 15:30-33). He expressed his deep gratitude to the Corinthians because in a time of deep distress, they helped together by prayer for him, his fellow-laborers, and the work in which they were engaged (2 Cor. 1:11). He tells the Ephesians how he bows his knees before the God and Father of our Lord Jesus Christ on their behalf, but he requests them on their part to pray for him "with all prayer and supplication in the Spirit" that utterance may be given unto him that he may open his mouth boldly to make known the mystery of the gospel (Eph. 6:18,19). From his prison cell he writes to the Philippians of the confidence he has that all his trials will turn to his salvation through their prayer and the supply of the Spirit of Jesus Christ (Phil. 1:19). He exhorts the Colossians to "continue in prayer, and watch in the same with thanksgiving," praying withal for him and his companions in service that God would open a door of utterance to speak the mystery of Christ, for which he was in bonds, that he might make it manifest as he ought to speak (Col. 4:2-4). The Thessalonian believers had been saved but a few months at the most, yet he realizes there is efficacy in their childlike pleadings with God, and he writes, "Brethren, pray for us" (1 Thess. 5:25). He would have Philemon prepare him a lodging, for he trusts that through his prayers he will be delivered from prison and given unto them again (Philemon 22). To the Hebrew believers he writes, "Pray for us; for I trust we have a good conscience, in all things willing to live honestly," and he adds, "But I beseech you the rather to do this, that I may be restored to you the sooner" (Heb. 13:18). Who can read these many touching requests on the part of this the greatest of all preachers without realizing how dependent servants of God are on the intercession of the saints?

Our Lord Himself implied this when He taught His disciples to pray, "Thy kingdom come." It is as we recognize that our God is set at naught by His own creatures, and that blessing can only come to earth as men submit to Him, that the heart takes up this petition with deepest fervor, and cries out for blessing on every instrumentality being used to usher in the coming kingdom.

"Let all that look for, hasten
That coming joyful day,
By earnest consecration
To walk the narrow way;
By gathering in the lost ones
For whom our Lord did die;
For the crowning day is coming
By and by."

If we would be soul-winners, we must know how to pray. If we would prevail with men in public, we must prevail with God in secret.

Were this truth more realized, there would not be so many dry and dying prayer meetings. If it be true (and who shall question it?) that the prayer meeting is the pulse of an assembly, then it may as well be frankly confessed that most of our assemblies are in a sad condition indeed. Numbers will come to hear a gifted man, but few indeed are they who gather for prayer, and when so gathered, how often is the time frittered away praying about generalities with no real spirit of intercession, no manifestation whatever of the power of the Holy Spirit.

If we had more Holy Ghost prayer meetings, we would have more Holy Ghost preaching. If saints would start to win victories by prayer, both in secret and in fellowship with other brethren in the public gatherings, there would be a great awakening in regard to gospel testimony.

It is well to be methodical in this ministry of intercession. Many have found great help and profit in keeping regular prayer lists, to which are added from time to time the names of servants of God at home and in foreign lands in whom they become interested. By bringing such constantly before the Lord a real service is performed, and added power given to the laborers for whom they pray. Again and again this has been demonstrated in a marvelous way. Only recently a few of us felt deeply burdened about a missionary in China. He was known to several who felt impressed to come together to pray specially for him. As we prayed the burden seemed to be lifted, and we felt assured that God was working for, and through him. A few weeks later a letter came across the Pacific from this particular brother. It was written a day or two after that little prayer gathering in America. He said, "I have had recently some heavy trials to bear and felt greatly discouraged, but in the last few days, there has come to me such a spiritual uplift and such a sense of the Lord's help as I have not known for a long time. I feel certain some one is praying for me." Instances like this could be multiplied without number.

We do wrong to our brethren and sisters who have devoted their lives to the spread of the gospel when we neglect to pray for them. Samuel said to Israel:"Moreover, as for me, God forbid that I should sin against the Lord in ceasing to pray for you" (1 Sam. 12:23). We definitely sin against the Lord when we neglect to pray for those whom He has put in the forefront of the battle. Alas, how often instead of helping them by our prayers, we hinder by our cynicism and our cold carnal criticism. Oh, brethren, let us awake to the privileges and responsibilities of this great ministry in fellowship with Him who ever liveth to make intercession for us!

If in the past you have not availed yourself of this gracious opportunity to further the work of the Lord in the quiet of your own room, bow in the presence of God and confess to Him the great sin of thus having neglected a duty which might have resulted in such blessing to others; and in the coming days with purpose of heart, enter into this service as a very definite and important part of the work of the Lord; and when at last the books of record are opened at the judgment seat of Christ, you will learn with delight and glad surprise how many a soul you have had a part in winning for Christ through "laboring fervently in prayer."

There is blessing as we pray for ourselves; there is rest of heart as we pour out the story of all our needs and longings into the sympathetic ear of our gracious God and Father; but he whose prayers center about himself and his blessings has never done more than to cross the threshold of the temple of prayer. It is as our hearts reach out for others, as we plead for the interests of our Lord in this poor world, as we bear up His servants engaged in making known the exceeding riches of His grace to men and women dying in their poverty, that we really enter into communion with Him who taught us to pray, "Thy kingdom come, Thy will be done on earth as it is in heaven." H. A. I.

Is Mars inhabited by a race of men, equal or similar to ours?-and possibly other planets, is a question which has agitated of late the minds of both learned and unlearned, and no definite answer has been found, nor ever will unless we find it in the word of God, the Bible, God's revelation to men.

There are secrets which human curiosity is anxious to delve into, but which divine wisdom has not seen fit to disclose; and in such cases we do well to content ourselves with that which is revealed instead of engaging in fruitless speculations.

At first glance it might appear as if the question raised above is not worth bothering with, as all the hidden and unknown things will be revealed unto us in a future day. Nevertheless if by means of the word of God a somewhat satisfactory answer can be found, it might prevent or do away with erroneous theories and contribute something to a fuller understanding of God's truth.

At the outset, we anticipate the final result of our investigation, by saying that neither Mars, nor any other planet, is peopled by a race of men like ours, though we cannot say what God's purpose may be concerning the future when Christ shall reign and we with Him.

In the first place, this seems to be sure, that there never was nor will be a repetition of God's unique and wonderful act of creating man in His own image and likeness as recorded in the first chapter of Genesis. Accordingly we find in the word of God that Adam as head of the human race is called "the first man." Christ in incarnation is the Second Man; and as head of a new race is "the last Adam." If we ask, How many could there have been before the first? the answer of course would be, "None." And how many between the first and the second? "None." And how many after the last? "None." This then is human history in a nutshell.

However we must look a little deeper into the subject.

By the way, there appeared lately an article in a religious magazine (otherwise known for sound doctrine) in which the writer tried to prove from the word "replenish"* (Gen. 1:28) -which he considers to be identical with "refill," or to fill once more-that the earth must have been peopled by a race of men like ours before that chaotic condition spoken of in Gen. 1:2, which race therefore must have perished in a great prehistoric catastrophe. *The Revised and other translations have, "fill the earth and subdue it."* To strengthen his argument this writer calls attention to the fact that after the flood God uses the same word, "replenish," in speaking to Noah, thus pointing to the refilling of this earth with a new race of men in place of the wiped out humanity which perished in the great catastrophe of the flood. But we must remember that the Bible was not written in the English language; therefore the analysis of an English word and the logical conclusions derived from it, cannot be used as a basis for theories which otherwise have no foundation in the word of God.

It is an established fact also that a vast number of plant and animal fossils, have been unearthed which seem to have belonged to a prehistoric age, but no fossils of human beings have ever been found.

This of course has no direct reference to Mars and its supposed population; nevertheless it supports the fact, as stated before, that the creation of man in His own image and likeness was a unique act of God, as recorded in Genesis. And when after man's fall God announced His eternal purpose to destroy the works of the devil, and to reconcile man to Himself through the Seed of the woman, it shows that in the carrying out of His salvation-plan, God was exclusively concerned about Adam's descendants.

Apart from us there are indeed multitudes of angels who have sinned and are in a lost condition, but we know that there is no redemption for them in time or eternity. (See 2 Pet. 2:4; Jude 6; Heb. 2:16.)

The question of God's salvation, of course, does not enter the minds of astronomers and scientists in our days, They simply take it for granted that the supposed people on Mars are just as imperfect as we are, struggling for life and existence as we do, and in consequence are digging canals for navigation or irrigation, trying to improve their conditions through inventions of all kinds, keeping pace with us in the use of powerful telescopes, photographic devices, electrical currents, and so forth. They do not look into the case from God's standpoint and are groping therefore in uncertainty and darkness.

Most certainly there are innumerable beings in God's vast universe, apart from us, in whose happiness and eternal well-being their Creator is intensely interested. There are angelic hosts, cherubim and seraphim, principalities, powers and dominions, all engaged in serving, magnifying, worshiping and glorifying their Creator; but when it comes to the full manifestation of God's love, wisdom, righteousness and power, which are revealed in the redemption that is in Christ Jesus-and when it comes to the knowledge, enjoyment and appreciation of God's love, fellowship and presence by the objects of His grace and favor- then, upon the authority of the Scriptures, we have a right to say that God is more interested in this little earth and its inhabitants than in all the angelic hosts; they are even called "ministering spirits, sent forth to minister to them who shall be heirs of salvation."

And if we seek to trace in the Scriptures God's dealings with the children of men from the beginning (if only in a general way), it cannot escape our notice that the almighty God ever had wonderful thoughts concerning this little earth and its inhabitants; and how fitting it should be so, since His beloved Son Himself was to take on humanity to deliver us from the bondage of sin, and associate the redeemed with Himself forever!

This takes us into the eternity past, and carries us into the everlasting ages forward. For, though man was created good, sinless, in view of his subsequent fall and lost condition the Lamb of God was foreordained before the foundation of the world, and manifested in due time, that He might redeem us with His precious blood, "having predestinated us unto sonship in Christ Jesus, according to the good pleasure of His will" (Eph. 1:5).

Thus, speaking of the past eternity, the Son of God could say:"Then I was by Him as one brought up with Him, and I was daily his delight, rejoicing always before Him," and in looking forward, to man's creation, He could add the words, "Rejoicing in the habitable parts of his earth, and my delights were with the children of men" (Prov.8:30,31).
When the Lord God gave a life-companion to Adam, the first man, it was Christ, the Second Man, He had His eyes upon in His relationship to the Church, His heavenly companion for eternity (Ephes. 5:24-32). What a wonderful revelation of glory, that the Church, redeemed by His blood, is to be associated with Christ the Son of God and with Him for ever!

But in giving such glory to the Church with Himself in heaven, God will not forget the earth where His Son has suffered and died "for man, His creature's sin;" but redeemed Israel shall possess the redeemed earth for ever, as Isa. 66:22 and Rev. 21:1-4 declare.

It is true that, on account of sin and unbelief, God was compelled to withdraw His presence from Israel, and the long period of their isolation has not yet come to an end; nevertheless the time will come of which God has said:"I will make a covenant of peace with them, it shall be an everlasting covenant – I will set my tabernacle in the midst of them for evermore, and I will be their God and they shall be my people" (Ezek. 37:26, 27).

When we consider that the Son of God, the Creator of the universe, came here on earth, partaking of flesh and blood, linking Himself thus with humanity, there seems to be no possibility of dividing this position with any other race of men on any other planet; and this conviction is strengthened as we hear Him say through the mouth of the psalmist:"To the saints that are on the earth, and to the excellent, in whom is all my delight" (Ps. 16:3).

The wonder of it all is that, when after the Millennium a new heaven and a new earth are brought into existence, heaven and earth are, as it were, brought together (heaven pending over the earth), and God Himself will dwell for ever more among all His redeemed, in accordance with Rev. 21:2, 3, where we read:"And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying, 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." John Kofal

Thus far we have been considering the House as described in the Word of God and as His workmanship. In this sense it is ideal. It is needless to say that this does not mean it is not real also. The great facts are eternally grounded on Christ and His work; the power of realization, as well as the divine agency in the structure of the building, is the Holy Spirit.

So we must never excuse ourselves for failure in apprehension of or obedience to the truth. It is well to be reminded of this in a day of failure and of widespread departure on the part of the vast majority of the saints. God's truth and His purposes have not changed, and while shame and confusion of face become us, they will not allow us to rest in slothful indifference.

A striking passage in the latter part of Ezekiel illustrates this (chap. 43:10, 11). "Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities:and let them measure the pattern. And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the laws thereof:and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them." For the contrite ones, God has the special message to arise and build the house. Similarly, after forty years, largely spent in wandering in the wilderness, this "good land and large" still lay before God's people to be possessed and enjoyed. How good it is to know that His love will not let us be robbed of that which He has given us.

True, we shall find fresh unfoldings of grace, and special provision for faith in a day of failure. In outward display, the house which faith rebuilds is mean compared with its original grandeur. So there were mingled weeping and shouting when the foundations of the house were laid in Ezra's day (chap. 3:12,13). But God's thoughts abide, and of that house the prophet says, "The glory of this latter house shall be greater than of the former, saith the Lord of hosts" (Haggai 2:9). There is much instruction for the present day in these "captivity books."

So we may sing while we work:

"Though with a scornful wonder
Men see her sore oppressed;
By schisms rent asunder
By heresies distressed;
Yet saints their watch are keeping,
The cry goes up, How long?
And soon the night of weeping
Shall be the morn of song."

And while we wait and the cry of longing for the coining of the Lord goes up, we still go forward by His grace seeking to build up that which shall be a testimony to the grace of our blessed Lord.

Returning, however, to God's original provision for the practical order of His house, we find many details in the epistles to the Corinthians. Every thoughtful reader will notice the difference between the epistle to the Ephesians and 1 Corinthians. In the former we see the Church according to God's mind, as already said, and as revealed in His word, without the failures which have marred it on man's part. We might say, in the main, that Ephesians gives us the constitution of the Church, while 1 Corinthians dwells largely upon its order.

And is it not touching to remember that the provision and direction for the order of the assembly were unfolded, not in connection with the comparatively unfailed assembly at Ephesus, but where the enemy has done his utmost to defile and destroy God's workmanship, at Corinth? At the opening of the epistle, the apostle is confronted with a vast mass of rubbish which he must clear away. In these first chapters we see how the apostle sets aside the various ways in which the world-wisdom glories. The natural mind despises the things of the Spirit:it considers its wisdom, or human philosophy, as superior to what God has revealed; but as men's thoughts differ, discord and strife must be expected as the result. The finished product of all this exaltation of the mind of man is summed up in one word by the Spirit of God:"The world by wisdom knew not God." The apostle then goes on to show God's blessed remedy for all this folly and ignorance. It is, in one word, the cross of Christ, the preaching of which is to the world foolishness, whether it be the religious Jew or the philosophic Greek, but to those who believe it is Christ, the power and the wisdom of God.

How refreshing it is in days like these, when men are professing to seek after God apart from revelation, to remember that the key to all knowledge, and thus the only basis of true unity, is included in one word, christ, and Him crucified-Christ, in His person and His work.

Wherever this wisdom of the world comes to the front we will find it asserting itself even among professedly Christian schools of thought. Whatever these schools may be, they all alike end in real ignorance of God. As centers of human opinion, the various systems of philosophy gather around them. The Corinthians had been betrayed into the folly of having such teachers also in the assembly as leaders of thought. They naturally arrayed themselves under these rival leaders. The apostle applies this to the real leaders, given of God, though they may not have been actually there. "Who is Paul and who is Apollos?" It is as though he said, even if they were Paul, Apollos, or Cephas, it would not alter what he had said. (See chap. 4:6). Let no man therefore glory in men, for all things' were theirs, and they were Christ's and Christ was God's.

The next part of the epistle is taken up with setting aside all that is of the flesh. As to the allowance among them of gross immorality, the authoritative word of the' apostle, as the spokesman for the Lord Jesus Christ, was, "Put away from among yourselves that wicked person." Such things were not for a moment to be tolerated. The leaven must be banished from that which was practically to be the house of God, where the feasts were to be kept in truth.

The apostle next reminds them of their high dignity as one day going to judge the world, and even angels. Were they then now unworthy or incompetent to judge in the affairs of this life? If so, the fault was theirs, and their shame. What a denial of the house of God as the abode of righteousness this was, when brother would bring his complaint against brother in the court of the world? So all unrighteousness is excluded from the temple of God, individually or collectively (comp. chap. 6:19 with chap. 3:16,17).

Chapter 7 goes into the relationships of this life in the family; and here, as everywhere, the thought of the natural man in the disregard of the sanctity of the marriage tie is set aside by the pure and holy provision and authority of God's Word. All that He has established in the order of creation has its rightful place under His government. No relationship is so close and private but the eye of God searches it, to judge that which is not suited to His presence. Alas, men professing to be children of God seem utterly to ignore this, with the resulting confusion which has so largely made the "great house" of Christendom what it is today.

Chapters 8 to 10 dwell upon a further feature of that evil which cannot abide in God's house. Apparently a thing "indifferent," the eating of things offered to idols, is seen in its true character as a recognition of the idol claim.

In itself, the idol was nothing, but it was Satan's instrument which had utterly defiled Israel, and would now defile God's temple. Similarly, to eat what had been offered to idols was in itself harmless, but because it had been thus connected with the unholy belief of the world it was a stumbling-block to many. No doubt the Corinthians themselves were defiled with this unholy alliance with the world, and this corruption is Satan's work. Here was no room for "liberty" falsely so-called; even an apostle used his liberty only to deny himself for others. So the apostle cleared away all the enemy had obtruded into the assembly of God; he would purge the sanctuary, to use an Old Testament illustration (1 Chron. 29:5, etc.). He then sets before the reverent gaze of the saints the table of the Lord and the holy supper thereon.

This brings us to the heart, or we may say, the sanctuary of the whole epistle, where we find the centre around which is grouped all the order and the government of the house of God. "Where two or three are gathered together in my Name, there am I in the midst of them." It is at this table that the full sense of our being gathered to His name is realized. How impossible it is to enter that holy presence and enjoy that holy feast of love with anything that savors of this world's pride, or corruption of the flesh, or the subtle snares of Satan.

Even the order of creation is here reaffirmed, and the woman is seen in her true place as the help-meet of, and in love's subjection to her husband. What presumption it is for any company of Christians to assume as their own private prerogative the privileges and responsibilities of the table of the Lord! When once we remember that it is the Lord's table, and that everything is under His authority and control, we are delivered from that assumption which would make it the table of some special school of thought, the badge of some party. Here "everlasting love displays the choicest of her stores." Surely in the presence of love like this all human will must vanish. If any dare to approach this feast in an unjudged state, they have the Lord of the table to reckon with. "Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord." Therefore there are safeguards set about the holy feast which are for our guidance in its administration. This government and godly care belong to the house of God. It is the witness of a holiness that excludes the flesh and the devil; it holds all those that gather there responsible to see that this is carried out. Where it is neglected, the Lord must judge for His own glory, even among His own. "When we are judged, we are chastened of the Lord that we should not be condemned with the world." Thus we see the table as the centre of the house.

Chapters 12 to 14 give us the presence and power of the Spirit in the assembly as forming the house of God. His sovereignty is complete and vital. Naturally, the truth as to the Body is seen here to be the guiding and controlling principle. There is room, and necessity, for every member of the body in the testimony and ministry of the House.

The world ignores the feeble and exalts the strong. The Spirit of God cares for and gives free scope for the most "uncomely" part, and uses it for the building up of the body in love. To that love chapter 13 is devoted, coming between the chapter which speaks of the organism and that which dwells upon the activities and public worship and service. Without this God-given love, all gifts are worthless; all displays of eloquence or knowledge are but sounding brass and tinkling cymbal. Devotedness itself, of wealth or earthly life, is worthless.

Love is described in its fruits, both negatively and positively, rather than in its source and the power of its maintenance. Its source, as we know, must be in Him who is Love; its channel and essence is Him who has made the Father known; and its power is the blessed Spirit of God, shedding it abroad in the heart. How desolate is the house without the life, the cheer, the purity of love-a love which is not human, and therefore knows no favorites and seeks no will but God's, which is the foretaste of that place in the Father's house-love's blest abode. "Follow after love."

When love is thus in exercise, we enter into the true enjoyment of the gifts of ministry, where all is for edification and nothing for the display of human pride. "Edification, exhortation and comfort" are the keynote here, where the exuberance of even God-given abilities is subject to the controlling sway of Divine love and truth. Here each has his place, but no more. Here the order from the beginning is seen.

When our Lord declared He Himself was the Rock upon which He would build His Church (Matt. 16), He used the symbol of a building and its foundation. Therefore it is eminently fitting that in the epistle of Church order we should have the great classic of the Resurrection. In Ephesians we are seen as already raised up together with Christ, and in Him in the heavenlies. In Corinthians the building is seen upon earth, exposed to the shock and stress of storm. But the "gates of Hades," of death, shall not prevail against it. Its place is with its risen and glorified Lord.

The closing chapter of the epistle, though supplementary in character, is in accord with the general theme of the epistle. It has to do with the order of the house relative to ministering to the need of saints, and details as to the care for all that concerns God's honor. Nothing is too lowly to put in its proper place, even with the celestial glories of eternity shedding their luster upon it. May the simplest service of our lives be thus spent in the purity and joy of those "bright and blessed scenes."

Pausing before we take a glance at the second Epistle, let us place the present condition of things among the people of God, professed or not, alongside this picture of this spiritual House and Body. As we have repeatedly seen, these two views of the Church blend. The House is guided by the principles and activities of the Body; the Body has its home and activities of love, service, and testimony in the House.

As we take up each feature, how utterly unlike the truth of our Epistle are the thoughts and practice of today. Again we have human leaders, with human thoughts and principles. Again we have the discord and the strife they entail. Again the preaching of the Cross is largely regarded as foolishness, and again are men in restless energy seeking to build "wood, hay and stubble" of worthless profession into the House of God. Again, too, men who still call themselves by the name of Christian are defiling the temple of God with their false and blasphemous denials of the truth of God.

As to the allowance of the flesh-alas, we need not point out how well-nigh universal is laxity and indifference regarding the holiness that becometh God's house. The subtle wiles of Satan are producing a blend between profession and the world which are resulting in a masterpiece of Christless apostacy, where the god and the gold of this age are lulling into a Laodicean content which marks the nearness of the end.

And what shall we say of the table of the Lord, and His holy supper as the centre of the House of God, the foretaste of heaven? At best, with most, they are but an appendage to the more prominent and apparently more important activities of the "morning worship." Priestly worship? a Spirit-taught and Spirit-led and varied ministry? All is under human control. We all know the form this control takes.

Need we wonder that the great foundation facts, even of the resurrection, are being trifled with or denied?

If it is said we must not be bitter, nor paint too dark a picture, God forbid that we should. But, in all love and soberness, we must consider the prevailing state of things. Even where individuals and companies may be largely clear, is there not a feebleness and a carelessness as to fellowship with what is not of God? How else can we explain the presence of infidels in Christian pulpits and colleges? If we had the faith and zeal of a Phineas, would we not either purge out or separate from iniquity?

May the Lord awaken in us a spirit of lowly confession, and prayer, and mourning, and of faithful action.

"Awake, thou that sleepest, and arise from among the dead, and Christ shall give thee light." S. R.

Two Telegrams from Africa

"Mombasa, Africa. Party arrived here safely and well, after a good journey, June 14th. Phil. 4:4.-Woodhams."

The above message in code, was received in New York, June 16th. It gave the good news that the long sea voyages were over, and that from the port of Mombasa the brave little company were turning inland to the lake region. The scripture quoted indicated the dear saints were of good cheer, and happy in the prospect of nearing the scene of their labors-"Rejoice in the Lord alway, and again I say, Rejoice." How many, too, share in their joy on this side the sea.

The second telegram dated Masindi, Africa, reads as follows:

"Death yesterday, June 28th, from malaria, youngest child of Dr. Woodhams. Otherwise all going well."

Thus early in their land journey our beloved brother and sister are called to taste the cup of sorrow. The dear little one had been somewhat ailing before they sailed, but nothing apparently but what is incident to childhood. Apparently it did not suffer from the voyage, but was unable to resist the dread malaria so prevalent in Africa. Our hearts go out in sympathy for our beloved brother and his dear wife. Many of us have tasted this cup, and know the melting grief of the loss of the loved ones whom the Lord had given, or loaned, to us. May His tender and sustaining sympathy be very real and sufficient for the sorrowing parents, and may the sorrow be a spiritual blessing to the whole little company.

We are reminded of the verse quoted in the former telegram, "Rejoice in the Lord alway, and again I say, Rejoice." Unbelief might say, Where is your joy now? It is all turned to sorrow. But we remember it did not say, Rejoice in your circumstances; in your dear ones, or even in your blessings; but, "Rejoice in the Lord." Blessed be His name, He has not changed. He is the Lord of life, triumphant over death and all the sorrows of the way. He is still the Object of our joy, and again, we may say, rejoice.

Nor is this deep, true joy inconsistent with the sorrows of the way. We bring the sorrows to Him, who wept at the grave of Lazarus, but He does not take our joy from us. So we are taught through grace to say, "Sorrowing, yet always rejoicing."

And when we think of the precious little one, there are no tears for it. "He shall gather the lambs with His arm, and carry them in His bosom." What place can be compared with the bosom of the blessed Shepherd? The brightest hopes of earth, its greatest, fade, but carried in the Shepherd's bosom there is nothing but cloudless peace and rest forever. So we would wait the little while till He come to reunite us with all the beloved in the Lord who are waiting with Him as we wait for Him, till that happy "Shout"-"Caught up together." "So shall we ever be with the Lord."

Extracts from Letters
"On Board the Cunard R. M. S. 'Carmania.'

"We have had a very smooth voyage, thanks to God and the prayers of many, and none are sick.

"We attended the breaking of bread at Boston, and met the Lord's dear people there. We hope to remember the Lord together in this way on the boat this a. m. We expect to arrive at Liverpool on Monday a. m. and in London by Monday noon, sailing again on Thursday, May 14th, if the Lord will.

"Our united love to all the beloved brethren and sisters at the N. Y. meeting. We thank God for you all, making mention of you in our prayers.

"May the grace of our Lord Jesus Christ be with you all, and His own blessed presence be with every one of you for comfort and joy and strength.

"Affectionately in Him,

"D. C. Gordon Searle."

"British India Steam Navigation Co., Ltd.,

S. S. 'Merkara.' "

"We have enjoyed five pleasant days in London, and had a very pleasant time. Brother Inglis Fleming had engaged rooms for us at a mission home, and we enjoyed fellowship there with some very earnest Christians. Brother Darrah met us at Liverpool, and helped us get started for London. A meeting was arranged at the Hall in London on Wednesday evening, and we had a very happy time together. It was specially for prayer, and there was real liberty and freedom.

"We have also enjoyed meeting brother Althorp, and have found him a very dear brother. Also bro. Barker and Miss Jacobs. Our party seem very congenial and happy together, and we are grateful to the many saints praying that this would be so. This is the Lord's mercy, and we count upon His grace to maintain it."

"We have been taking an hour a day at language study (on shipboard). Of course I am not able to start them on the Babiri, not knowing it at all myself, but there is an intertribal language which we will need to know. They are all making very good progress with it, and will know as much of it as they will need to know by the time we reach Mombasa." R. C. W."

"Continue in prayer, and watch therein with thanksgiving." S. R.

There is something very solemn about the words of a dying man. The speaker departs and is heard no more. The actor in one of life's multitudinous dramas has played his role, has passed away from our sight, and the curtain has fallen. No matter how much loved or respected, he is soon forgotten, and new actors become centres of attention. If occasionally "one who is dead yet speaketh," the echo of his voice reaches the ear but faintly, and is soon lost amid the Babel of other voices which in their turn will die away. Impressive therefore are the echoes that never die-the voices that float down to us out of the dead Past, and in living power, impress themselves indelibly on our hearts.

Such are the words of our Lord Jesus on the cross. Epitomizing in a few phrases that wonderful life, they bear a significance that only such a life can lend to such a death. So we stand and listen as if we had heard naught before worth listening to, or should hear naught again worthy to command our attention. In them all the revelation of God's love seems pent up and breaking forth; and having listened, with bowed heads we exclaim:"Truly this was the Son of God."

Whatever of originality this paper may possess consists in the arrangement of these memorable words, which attest :] the divine character of the records from which the words are drawn.

One of the great puzzles of the Gospels is found in their omissions. It must seem a bewildering thing to the casual reader, unacquainted with their purpose, that the writers could have been led by any concatenation of circumstances whatever, to leave out some of the wonderful events that embellish the beautiful record. He may for this reason even be temporarily tempted to doubt the genuineness of the story. If, however, they can be pieced together in such a way that they seem exactly to dovetail into one another, the impress of a divine seal seems at once to stamp the whole with the assertion of Truth. The arrangement referred to is the following:

A. "Father, forgive them, for they know not what they do."

B. "My God, my God, why hast Thou forsaken Me?"
"
C. "Woman, behold thy son;" (To the disciple) "Behold thy mother."

D. " I thirst."

E. "Today shalt thou be with Me in Paradise.

F. "Father, into thy hands " I commend my spirit."

G. "IT IS FINISHED."

The right-hand column comprises utterances with regard to the Lord Himself; the left column gives utterances with regard to others; and the final saying, "It is finished," is impersonal, and links harmoniously with each group. The division into statements as to others and as to Himself is so obvious that it has often been remarked upon. The arrangement of the pairs in each column, however, affords a further classification that becomes fruitful of thought.
Two things are to be noted. The first pair has to do with the attitude of God in heaven towards those on earth. The second pair concerns the attitude of those on earth to things on earth. The third pair relates those on earth to a future with God. So the arrangement has all the interest of an acrostic. It justifies itself both perpendicularly and horizontally; and the "!t is finished" in the middle places its seal of perfection on each series. In the Greek, "It is finished," and "It is perfected," are very much alike; this may serve to remind us how divinely perfect are all the consummations of God.

Then again, there are wonderful links between each member of each pair, still further attesting the unity and glory of the divine record-internal harmonies that seem like the interplay of soft lights on Urim and Thummim, adorning the breastplate of our Great High Priest.

Let us then study this arrangement in detail, and may God's blessing attend upon it.

First Pair.

"Father, forgive them, for"My God, my God, why they know riot what they do." hast Thou forsaken Me?"

These two utterances of our Lord enshrine an amazing revelation of God as both Light and Love. The love however, seems peculiarly misdirected toward the wicked, and the judgment toward the just. This also has been one of the mysteries of all time, and without God and Christ it is unfathomable. Even the Omniscient Sufferer seems amazed, for He asks in no mere rhetorical way, but out of the depths of the darkness of night:"Why?" Again, Truth seems suffering on the scaffold, and Wrong is regnant! With a divine interpreter, however, for the first time a clear light illumines the mystery, and we are given a conception of God that so far transcends anything that had ever entered the mind of man, that its transcendent glory blackens the brightest splendor of all earth's cults and philosophies. Oh, who could ever have even dreamed this:God is so holy that He can forsake His Son when He interposes between the demands of righteousness and sinful man! And He is so gracious that He. can forgive the darkest infamy that earth has ever witnessed! Here are seeming contradictions, perplexing and astounding, yet, at the same time, dissolving the deepest perplexity and bringing us to our knees, crying, "Holy, holy, holy! Only Thou art holy!"

Let us first study them with a view to a clearer vision of the Man who speaks the words, and then pass on to their apocalyptic glories, for it is through this Man alone that we can see God.

The "Father" of the first member is the "God" of the second member. Of this there can be no question. It is partly for the reason that He had Himself coupled them together that He was put to death-His enemies having accused Him of blasphemy on that very account.

Is it not a wonderful thing that He can say "Father" from that cross? In the intimate way in which He uses the name, a new revelation of God to man is given us; and the connection in which it is used bespeaks the character of both Son and Father in a striking way. History records that men crucified were accustomed to pour imprecations and curses on those who subjected them to that ignominious and dreadful torture. Nor can we wonder at it. What right have fellow-sinners to inflict such sufferings on another? But oh, how different is He who pleads, "Father, forgive them!" What a profound gulf separates Him from the rest of the human race! What record is there in earth or heaven of anything similar before the advent of this Princely Man? It is the marvelous character of that love for His enemies that renders so easily credible that unique claim of perfection that He alone of all men has advanced with compelling dignity, and which His cross of suffering has so regally established!

"They know not what they do," is equally wonderful, though it is usually passed over with little comment. Let us put them alongside each other for the sake of a better understanding.

In the words, "Father, forgive," the Lord's glance is heavenward into that abode where the peace of God reigneth. In the words, "They know not what they do," His glance is hell-ward, into a sea of sin foaming out its bitterness and shame around the cross. In the one-"Father, forgive"-He discloses the ineffable and unfathomable love of the Father. In the other-"They know not what they do,"-He looks into the caldron of human passion and hatred. Such sudden transitions tend to unsettle the judgment. The darkness seems blacker, the light more dazzling, because of the contrast:the love is more wonderful, the hate more loathsome. So the calm utterance, "They know not what they do," is marvelous in its dis-passion.

But apart from any contrast, how wicked are the perpetrators of that judicial murder! Connected even with Jerusalem's murderous past, where fanaticism had raved, and where prophets had died at the hands of religious assassins, how heinous is this crime of crimes! Here was the heir of all the ages, and in the name of God and of patriotism, they were killing Him, and He is looking on it all from those serene heights of moral elevation where God had not yet disclosed Himself in such lofty grandeur, and He drains the bitter cup which they, with the generations of the past and the future, had been filling. He knows, as only the innocent and the holy can know, all the depths of their guilt. Presently the calm will be gone; and there will be wrung from Him that agonized cry sounding through all the ages:"My God, my God, why hast Thou forsaken Me!" Yet agony does not dim the eyes of this patient Sufferer. He explores the depths of His murderous persecutors' wild and blind passions until, with the yearning of a heart that still is Love, he pleads in their behalf:

"FATHER, THEY KNOW NOT WHAT THEY DO."

Now, for another comparison, place this first member of the pair alongside the second:

"My God, my God, why hast Thou forsaken Me!"

If in the first we view the glory in grace of the Father and the Son, what an appalling cloud now settles over that glory:"Forgive them:Forsake Me!" What a gulf lies between the two:God's goodness on the one hand; and [lis apparent indifference to the cry of distress on the other!

Is then Calvary to be but a tragical consummation to all the past mysteries of suffering? What says the patient Sufferer when He comes forth from the cloud and the storm-He who of all men (who dare dispute it?) seemed closest to that God? Oh, He finds One into whose hands lie can still commend His spirit. His faith in God has stood the test. The filial confidence of that first "Father" is again to ring out in words that have been the eirenicon of dying lips for the past nineteen centuries. So we are prepared to catch the music of other words, "Thou art holy, O Thou who inhabitest the praises of Israel"–applying to Him who suffered in the suffering of that Son upon that cross. Who but Him who bore the cross shall ever know the full significance of those words, "The Father gave the Son?" That cloud of mystery is now illumined by the rays of divine and infinite tenderness, and over the black gulfs of sin and man's hatred glows the amazing and blessed assurance that

"GOD SO LOVED THE WORLD THAT he GAVE HIS ONLY BEGOTTEN SON,"

and the light of another and heavenly morning shines upon the world.

So each member of the first pair of utterances blends with the other to assure us that the Almighty, who is indeed the God and Father of our Lord Jesus Christ, can do no wrong.

Second Pair.

"Woman, behold thy Son;" (To the disciple) "I thirst." "Behold thy mother."

Both members of this pair are found only in John's Gospel, and, as we have already said, they have to do with the earth only. Moreover, the second member is addressed to no one, and in this respect is unique. The connection between the members is not at first apparent. They seem to throw no light upon one another.

In a certain sense they are linked together by their comparative insignificance. The issues involved are temporal, not eternal. Compared with the others they seem of small import, having to do with every-day, ordinary things. Yet there is a remarkable beauty even in this very fact. Our Lord is working out the eternal redemption of a race; He is establishing an everlasting foundation on which God may meet the sinner; He is vindicating a maligned God in His ways with man. Yet, in spite of all this, He forgets not those comparatively little duties that at such a crisis might, by their very insignificance, be neglected or overlooked. This indeed is a high tribute to Him. He who spreads out the heavens and hung the earth over nothing, who tosses mighty Antares of four hundred million miles diameter through space, and guides the multitudinous orbs of the Milky Way, also fashions the lovely rose and the lowly lily of the valley. And this second revelation in Holy Scripture assures us that He who fills heaven with the songs of myriads upon myriads of the redeemed, will yet not forget the earthly needs of those dependent on Him.

Many connect the "I thirst," with the 69th psalm:"They gave me also gall for my meat, and in my thirst they gave Me vinegar to drink. I looked for some to take pity, and there was none."

It is not the Mother who once lavished on Him all a mother's tenderness, nor the beloved disciple who used to lean on His bosom, who supplies the need, but an alien, an enemy, perfunctorily fills this office, offering Him the vinegar-soaked sponge. Truly, "there was none to take pity." Is not this indeed the key to the hopeless, indirect plea, "I thirst?" Is not this a perfect picture of friendless-ness and hopelessness?

But if these words epitomize the thought of the second member, how beautifully do they offset His own devoted interest in the welfare of His mother. He craves for Himself but the smallest of home blessings, a cup of cold water, while for her He provides according to the filial devotion of a son for his mother. "Having loved His own, which were in the world, He loved them unto the end," "perfectly," as the latter phrase might be translated.

Third Pair.

"Today shalt thou be with Me in Paradise. "Father, into thy hands." I commend my spirit."

This pair points those on earth to a blessed, heavenly future; one giving the place, and the other the Person who is the centre of that place. Between the words and their fulfilment the river of death rolls its dark waters, but across those waters we behold the Paradise of God, and the Father Himself ready to welcome the Son with His strange companion-the One who has won life eternal, and the other who had forfeited even this transient life, and who said, "We indeed justly, for we receive the due reward of our deeds, but this Man hath done nothing amiss."

What a calm assurance breathes through each member of this pair:"To-day shalt thou be with Me;" "I with the Father"-in Paradise, where flows the river of water of life, where grows the tree of life with its healing leaves; where glows in all the radiance of glory the throne now established forever:"The glory of God doth lighten it, and the Lamb is the light thereof."

Such a consummation, such a gospel of glory is here preached as no Spurgeon, no Chalmers, no Robert Hall can find eloquence properly to portray, and we can exclaim with our blessed Lord:IT IS FINISHED! Salvation has been blessedly accomplished, peace has been established, and grace reigns triumphant. C. F. Grant

Swiftly, swiftly the moments fly,
Swiftly the days and weeks flow by;
The changing months pass rapidly on,
And oh, how quickly the year is gone!

Gone,-yes, another year of life,
Its joys and sorrows, its hope and strife;
Flown like down on the autumn wind,
And what, oh, what, has it left behind?

It brought to you many a precious gift
Meant towards Heaven your soul to lift:
Health and abilities, long bright days-
Have all been used to your Father's praise?

Perhaps it brought sickness, sorrow, and pain,
Yet meant you blessings from them to gain;
Lessons to learn of Love and Faith,
Of the great realities, Life and Death.

You are older now by another year;
Are you older in wisdom and goodness, dear?
Have you grown in love, and in each fair grace?
Are you pressing on in the heavenward race?

Is Christ more precious, His word more sweet?
Do you love to sit at His sacred feet?
And listening, like Mary, to His dear voice,
Have you made, as she did, the better choice?

How blessed each morn in your wakening ear,
His "Child, I have somewhat to say," to hear;
And to answer, like Samuel, "Speak, O Lord,
Thy servant will hear and obey Thy word."

Oh, ask for His precious blood again
To cleanse from your soul every sinful stain,
And ask for His Holy Spirit's power
To work in you holiness hour by hour-

Then trustfully enter the glad New Year;
With Christ as your Guide you have nought to fear;
His strong hand, clasped by your simple faith,
Will safely lead you through life and death.
So, when the eternal year shall dawn,
And the earthly years are for ever gone,
You will joyfully own how each one was given
As a help on your journey from earth to heaven.

J. B.

A remarkable expression occurs in the Apocalypse, chap. 16:18, where we read, "And there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great." The advent of man, as an inhabitant upon earth, is here formally given as an epoch after which so great earthquakes did not occur. It is well known now that earthquakes must have rent this globe before the birth of man; but how was John, the fisherman of Galilee, led to employ 1800 years ago, a phraseology which the researches of our own day have now for the first time shown to be philosophically correct?

Speaking of this verse, and quoting it freely, John Bunyan says, "For the earthquake it is said to be such as never was so mighty an earthquake and so great." ("Reign of Antichrist.") He thought the phrase, "Since men were upon the earth," equivalent to "never," so he wrote and fell into the blunder. Who led John the apostle safely past the mistake into which John Bunyan fell?

"They cast four anchors out of the stern, and wished for the day"'-Acts 27:29.

"The day is Thine, the night also is Thine"-Ps. 74:16. "The darkness and the light are both alike to Thee"-Ps. 139:12.

The night is dark, but God, my God,
Is here and in command;
And sure am I, when morning breaks,
I shall be "at the land."
And since I know the darkness is
To Him as sunniest day,
I'll cast the anchor Patience out,
And wish, but wait, for day.

Fierce drives the storm, but winds and waves
Within His hand are held,
And trusting in Omnipotence
My fears are sweetly quelled.
If wrecked, I'm in His faithful grasp;
I'll trust Him though He slay;
So, letting go the anchor Faith,
I'll wish and wait for day.

If seem the moments dreary, long,
I'll rest upon the Lord,
I'll muse on His "eternal years,"
And feast upon His Word:
His promises so rich and great
Are my support and stay:
I'll drop the anchor Hope ahead,
And wish, but wait, for day.

O wisdom infinite!0 light
And love supreme, Divine!
How can I feel one fluttering doubt
In hands so kind as Thine?
I'll lean on Thee, my best Beloved,
My heart on Thy heart lay;
And casting out the anchor Love,
I'll wish and wait for day.

Mrs. H. E. Brown

"Verily, verily, I say unto you, If any one shall keep my word he shall never see death" (John 8:51).

"And every one who lives and believes on Me shall never die" (John 11:26, J. N. D.'s Trans.).

In connection with these statements of our Lord let us recall that of the 23rd psalm:"Though I walk through the valley of the shadow of death." All about us we see a combat between life and death. Life is taking up the dust, lifts it out of death, transforms it, imparting to it various forms of beauty. But the creature has no power in itself to resist the return of dust to the dust. So, as our Lord said to them, "Labor not for the food that perisheth, but for that food which endureth unto everlasting life, which the Son of Man shall give unto you" (John 6:27).

Sin allures fallen man by gratifying the senses now, and at death his undying spirit is left improvised for in his future. But our Redeemer is the Creator, the author and sustainer of life, and the soul that receives Him never dies-is never separated from the Source of life.

If the "shadow of death" overtakes a believer, our Redeemer calls it "sleep," as to the body; but as to our soul and spirit, whether the body is awake or asleep, "we live together with Him" who is our life eternal :"absent from the body" is, for the believer, "to be present with the Lord" (2 Cor. 5:8)-there is no cessation, no separation from Christ our life-we "shall never see death"-"shall never die." J. E. H. Stimson

"And when He was gone forth in the way, there came one running, and kneeled to Him and asked Him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou Me good? There is none good but one, that is God" (Mark 10:17,18).

Scripture testifies of Jesus that "He was the true Light, that, coming into the world, lightens every man." In the narrative above quoted, of the young ruler coming to Jesus, we have examples of this. The Teacher whose fame had spread throughout the land had come near, and the honorable young ruler sees in it his opportunity to have the good hopes he entertained in regard to his good life, and of acceptance with God, confirmed. With eager hope he comes "running" to meet the Great Teacher; he kneels before Him and reverently addresses Him as "Good Master."

But the Light shines, and before answering the propounded question, the "Good Master" asks, "Why callest thou Me good?-there is none good but one, that is God." What are the young ruler's thoughts as to Christ? and who indeed could authoritatively answer this all-important question but He who is God? The importance and seriousness of a true answer must have been deepened in the young man's soul by the Lord's remark. But this man had not been taught of the Father as Peter had been, for he answers nothing to the Lord's remark, while Peter fervently answers, "Thou art the Christ, the Son of the Living God" (Matt. 16:16). Can my reader answer from the depth of his heart as Peter did?

Oh, how many speak of "The Master," and call Him "good" also, whose hearts refuse to acknowledge that, "none is good but One," and that of His mercy alone, through faith in the one Sacrifice upon the cross, eternal life is secured as "the gift of God" (Rom. 6:23). Yea, how many, like our young ruler, deceive themselves with outward forms of religion or certain forms of religious duties, but remain utter strangers to what Jesus said to Nicodemus, "Except a man be born again, he cannot see the kingdom of God."

The Lord then proceeds to answer the young ruler's question. His beautiful life, in outward accord with the second table of the law which refers to conduct toward our fellow men, was well known to Him who knows us better far than we know ourselves; and it is acknowledged thus far by this word, "Jesus beholding him loved him." A clean, upright life is not overlooked, but commended, by the Lord, and honored by man's conscience.

But the veil must be rent from the eyes of him that deceives himself with a few outward good deeds by which, like Adam's fig leaf apron, he would hide his nakedness from God. So, "If thou wouldst be perfect," says the Lord (and nothing but what is perfect can enter God's holy dwelling), "go, sell what thou hast and give to the poor"- the neighbor whom the law says "thou shalt love as thyself"-then "Come, take up the cross" that the world puts upon My followers. The Light again has shone upon the self-complacent young man; his external beautiful life is blasted in the presence of the Light, and he who had run to meet the "Good Master" "went away grieved, for he had great possessions."

Lord, give us also to learn our lesson from this young ruler in the presence of the Light.