Men trifle with goodness and virtue till they awake to their value in the bitterness of their loss. The consequences of disobedience to God seem to them commonplace enough now; but how will it seem when they look back to them from the place of shame and helpless misery?

Are there circumstances connected with our Lord's coming for the Church which determine whether it is before or after the predicted tribulation that is coming upon the world. Let us see.

Scripture tells us that when the Lord comes in power to establish His millennial kingdom He will be accompanied by His saints (1 Thess. 3:13). Rev. 19:11-15 gives us the vision of this in the Warrior-King and His armies. It must be clear that for the saints to come with the Lord upon this occasion, as Col. 3:4 affirms, they must first have been gathered to Him, as 1 Thess. 4:16, 17; 2 Thess. 2:1, and 1 Cor. IS:51, 52 plainly teach. The Lord Himself comes for His saints and gathers them to Himself in the air. This departure of the Church from the world is of the same order as Christ's own ascension to heaven, which the world did not see. The rapture is thus clearly distinguished from the appearing, which is attended with a display of glory which every eye shall see (Rev. 1:7).

There are then two distinct parts in the second coming. Their character forbids identity of time, for we cannot go to. and come with Christ at the same moment.

If it be argued that there is no interval, but that we are gathered to the Lord in the air and immediately return with Him in visible glory to rule over the earth, difficulties arise which demand solution.

1. If this were true, our entrance into the Father's house is delayed for a thousand years at least. Whereas the Lord's promise is that, when He comes to receive us unto Himself, He will take us, into the place prepared for us in the"Father's house"(Jno.!4:2,3):this can only refer to that first part of His second coming to which we have called attention. Thus we enter the Father's house before returning with Christ in glory. We are to be presented faultless in the presence of God. When? Before or after the millennium in which we shall reign with Christ ? Surely the mere asking of the question is to answer it.

2. The saints appear with Christ in fine linen, which is defined for us as the "righteousnesses of saints"-their righteous deeds. This must be connected with the manifestation and appraisal which takes place at the judgment-seat of Christ before which we must all appear (2 Cor. 5:10; Rom. 14:10-12). In view of Rev. 19:8,14, this must take place before the appearing with Him in glory. Must it not also take place before the saints are presented faultless before God? Moral fitness requires it to be so. These things of which we have spoken must precede our appearing with Christ, and can only follow our being gathered to Him, or His coming for us.

3. According to Rev. 19, the supper of the Lamb precedes His appearing in glory. This is a third event, which must be placed in the interval between our going to, and return with the Lord, when it is said that the Bride has made herself ready. Giving account of ourselves at the judgment-seat can only follow the Lord's coming for us; the judgment-seat must precede the marriage supper, and the presentation in the Father's house. These three great events (1, the judgment-seat; 2, the presentation before the Father; 3, the marriage supper) can only have their fitting place between the two distinct parts of the Second Coming, and their moral and spiritual occasion forbids the thought of their being synchronous
4. The only question remaining for consideration is the possible length of the interval between the Rapture and the Tribulation. The Lord emphatically states that His coming in glory to reign is immediately after the tribulation (Matt. 24:29-31), and the three events we have outlined must take place during the tribulation period. Then those that are thus gathered to Him do not pass through all of the tribulation. That seems clear. A further point is, do they pass through any of it? or, are they removed before it commences? Several things point to the latter as being true.

1st. The tribulation is a time of world-trouble-particularly that of Jacob. The Church, composed of all true believers in the Lord Jesus, is not of the world, but is viewed as heavenly in calling, relationship and destiny, being distinct from both Jew and Gentile. 2nd, The tribulation is part of that period in which a distinctively Jewish testimony will again exist on the earth, and it is incompatible with God's order that it should run parallel with the testimony pertaining to the Church. The one must definitely close before the other could be fully established:as, for example, Judaism and the Church at the beginning, or with the commencement of Gentile supremacy and Judah's overthrow, when the "times of the Gentiles" began. The Son must return to the Father before the Spirit could come to dwell with us.

There is also a certain overlapping to be noticed, but it is always of that which has become apostate. For example, the rejected kingdom of Judah exists for a short time after the commencement of the new period called "The Times of the Gentiles:" the unbelieving and Christ-rejecting Judaism with its temple and worship is permitted to continue and thus overlap the establishment of the Church and its testimony. The Christ-rejecting, apostate church will continue and thus overlap the commencement of testimony by the Jewish remnant. In each case it is what God has already rejected overlapping what He has establishment as a new testimony to Himself. Thus the Lord's rejection of the apostate profession is indicated by His gathering to Himself all the members of His body- the true Church and Bride.

These considerations would intimate that the Lord's coming for His saints is not only before the commencement of the great tribulation, but also before the commencement of revived Jewish testimony. Is there any indication as to when this will be revived? It is generally conceded that the tribulation begins in the middle of Daniel's 70th week, and continue for three and a half years. Does Jewish remnant testimony begin before this? Matthew 24 would show that it does. For the "glad tidings of the kingdom shall be preached in the whole habitable earth for a witness to all the nations, and then shall come the end." This "end" embraces the events which follow in this chapter; beginning with the abomination of desolation being set up and the consequent great tribulation, and closing with the coming of the Son of Man. To this whole period Isaiah 8 applies; for the association and confederacy there spoken of has evident reference to the covenant of the 70th week. It is, in fact, the covenant which opens that week. Likewise Isa. 28 deals with these circumstances; a remnant testimony throughout the week of this evil covenant seems clear. Daniel 11:29 and 12:3 give the same evidence.

Let us now consider who those are that will be gathered to the Lord at the first part of His coming, commonly called "the Rapture." Is it all who believe, or only those who are specially faithful and are looking for His coming? We recognize that all believers of this Church period are members of the one body of which Christ is the Head. Will He take up to Himself an incomplete, we might almost say, a mutilated body, to present such in the presence of God? Were not some of those who have fallen asleep in Jesus more faithful than others? Will the Lord only raise them up, and leave the others in their graves? How can such incongruity be maintained? Without qualification or distinction, it is, "Them also which sleep in Jesus will God bring with Him"-"We which are alive and remain"-"They that are Christ's at His coming"-Those "in Christ shall all be made alive"-"We shall all be changed. We are in Christ by faith, not by faithfulness. On account of God's Spirit dwelling in us our mortal bodies shall be quickened at His coming, and all believers are indwelt by the Holy Spirit in this Church period. Phil. 3:20, 21; 1 Thess. 4; 1 Cor. 15, show when the quickening and the change take place.

Sometimes Heb. 9:28 and 2 Tim. 4:8 are advanced to prove a limited class. In the first passage the point is that they wait for the Person; their expectation is in and from Him as to the final issue of their course. It is not that they look for Him at His second coming (some might not be sufficiently intelligent to do so), but that they are looking to Him as the One who will accomplish all for which faith has been taught to look. To all such (and this includes all believers), Christ will appear the second time, apart from sin, unto salvation-the sin question having been settled at His first coming. He appears therefore to all those who are partakers of the results of His perfect sacrifice, concerning whom there is no question of sin to settle as far as sacrifice is concerned. In the second passage participation in the coming is not in question, but the reception of the crown of righteousness in the day of award for the faithful combat in the Christian course.

Our Lord's coming for His own is put before us as a present expectation, and to place its occurrence either during or after the great tribulation introduces the necessity that certain events must first take place. This at once defeats the moral power of this blessed hope for practical sanctification of life and the comfort of faithful hearts. If certain things must take place before the coming of our Lord, it nullifies both the letter and the spirit of those scriptures which make His coming our hope. The evil servant then says in his heart, "My Lord delayeth His coming," and begins to smite his fellow-servants, and gives free reins to his flesh; but his Lord comes in an unexpected hour, and appoints his judgment with the hypocrites (Matt. 24:48-51). The Lord grant that each one of His beloved people be "as men that wait for their Lord." James Bloore

SOME PRACTICAL TOPICS FOR YOUNG CHRISTIANS

Courtesy and Gentleness

"The meekness and gentleness of Christ."

By "courtesy" I do not mean the trivial ornament of labored politeness which is donned like an article of dress on special occasions, but that consistent friendly kindness in act and word, with no undue familiarity, showing proper deference to those superior by reason of position or age.

Courtesy implies due regard for the feelings of others, shown quietly and easily, without flippancy or fussiness. Withal there is to be frankness and candor, not mawkish sentiment or extravagant expressions of honeyed words.

Courtesy, therefore comes from the character of the inner life and thought, which Gentleness, as we shall see, really means. This is the root from which the flower grows; the genuine sympathy which enables us to consider others.

More often than not it is in little things that we show how truly courteous we are, or are not. We show ourselves more truly in little things than in greater ones which we may essay to do, and back of which may lurk self-interest.

What, then, is this Gentleness of which I have spoken? We have it in Christ (2 Cor. 10:1). To us it is said, "Let your gentleness be known of all men. The Lord is near" (Phil. 4:5). It signifies non-insistence upon our rights; it has the thought of yieldingness in it, of giving way to others. It is mentioned as a characteristic of the wisdom from above, and is followed by the expression, "easy to be entreated," more literally, "easily obeying." With this agrees the apostle's exhortation:"Put them in mind to be ready to every good work, to speak evil of no man, not to be contentious, gentle, showing all meekness towards all men." You may notice that here again meekness is associated with being gentle, as in the case of our Lord. The former signifies our attitude of mind toward others in connection with their conduct towards us.

Outside of our blessed Lord, there is perhaps no more striking example than Paul's letter to Philemon. What courtesy, gentleness and Christian grace are there expressed. Consider it carefully. In view of his age and apostolic authority, he might have been bold to command. He would have been within his rights, as men say, if he had enjoined Philemon. But for love's sake, he rather asked as a favor what he desired (vers. 8-10). The apostle really desired to keep Onesimus as a companion and minister, but without having the mind of Philemon, he would do nothing. His manner and action are full of gentleness and courtesy. He sets aside his own desire, does not presume upon his position, nor makes the debt of gratitude Philemon evidently owed him (ver. 19) a ground to insist upon what he wished, nor takes it for granted that he could do as he pleased. Throughout it is a fine exhibition of what we have spoken of, and how the spirit of Christianity produces rare delicacy of feeling and action.

Again, we see the recognition of another's rights without instance on one's own. In an exceedingly fine way the apostle seems to think of the mingled feelings which might be stirred in Philemon by the return of his runaway slave. To remove these, and make it a pleasure to receive back Onesimus, Paul tells Philemon that he will consider the gracious reception of the returning servant as though it was his own reception, and is willing even to assume any past loss. We can imagine how it would ease a somewhat trying situation for Philemon, to consider it as done to Paul himself. We can almost hear Philemon saying, "What wouldn't I do for him to whom I owe so much!"

On the other hand what a thoughtful consideration of the feelings of Onesimus who may have rightly feared to return under the circumstances, being guilty of a serious offence under Roman law. It is all so gracious and affectionate, so full of delicate moral beauty. In this we have an example of being "kindly affectioned one to another with brotherly love; in honor preferring one another," and also of having "the same respect one for another" (Rom. 12:10,16).

Intimacy of relationship, superiority of position, right, or moral obligation, should never be allowed to hinder or be made a reason for not showing the courtesy and gentleness which true Christianity inspires. They commend the Truth and ourselves.

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

QUES. 10.-Will you please show us, through Help and Food, if God's Word teaches or expects us to lay up for a future day, or old age, or in case of sickness?

ANS.-Faith in God is what Scripture exhorts us to. Confidence in His love and care takes away anxiety for both the present and the future. The great point is:Do I trust God, or myself? Let us search our hearts with this practical question. It is what our Lord presses upon us in Matt. 6:24-34.-Read the whole passage. It closes with, "Sufficient unto the day is the evil thereof;" 1:e., the burden of duties in our daily task is enough without un-profitably burdening ourselves as to the future. Let us faithfully attend to today's duties, and rest there; and our Father will see to the future. This certainly will not make for indolence or shiftlessness; for, as 2 Thess. 3:10 says, "If any will not work, neither should he eat;" and whilst God provided daily food for Israel in the wilderness the manna was not put in their bread^pans, but it lay upon the ground, where they had to gather it daily, or go without food.

In the usual course of life, the labor of our younger days naturally and usually provides for old age's necessities, as the sowing of spring-time is reaped in the fall. The ploughing and sowing is our simple duty. It is God who gives fruitage to our labor.

QUES. 11.-(1) What is the force of "Doth not even nature teach you," in 1 Cor. 11:14?

ANS.-"Nature" is what God has established in creation as natural laws, which abide, though sinful man perverts them in various ways.

(2) How does nature teach a man to wear his hair short, and a woman's long? and why is it "a shame" for a woman to be shorn? Is it not a question of custom?

ans.-God made the male strong, bold, aggressive, and the female delicate, timid, retiring behind the male's protection. A woman's long hair is an indication of this–indicates the veiling of herself. The creature's glory is to fill its God-appointed place, and a shame to go contrary to it. The boasted "new woman's" boldness, vulgarity and coarseness is a marked perversion of "nature."

(3) What is the meaning of verse 10, "Because of the angels?"-

ans.-The apostle says in 1 Cor. 4:9, "We are made a spectacle to the world-both to angels and to men." In Eph. 3:10 we learn that by means of the Church God is now making known His manifold wisdom to the hosts in heaven. As Adam was a figure of Christ (Rom. 5:14) so was Eve, his bride, a figure of the Church; and "as the Church is subject to Christ," the woman is to exemplify this in the Church to the observing angels. In view of this, disregarding or distorting God's order is of the devil.

If the truth of these things is understood and submitted to-as every child of God should gladly do-various details will regulate themselves. But if Paul is called "a woman-hater bachelor," and that what he taught on this subject "need not hold us," it shows ignorance as to what actuated this most faithful servant of Christ, on the one hand, and on the other, it is a beginning of rebellion against the Word of God, as he said on a similar occasion:"If any man think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord" (1 Cor. 14:37). Let any one guilty of this consider the seriousness of it.

Satan's special attacks in these days are upon the Word of God. He begins cautiously, as at the beginning in Eden-"Yea, hath God said?" and in a little, God's Word is boldly contradicted. Let us watch, therefore, against these beginnings, for they soon increase to more impiety" (2 Tim. 2:16).

Bishop George had attended the Methodist General Conference at Philadelphia and was now on his return journey. Places for lodging at night along the way had been appointed him, as was the custom in those days. Arriving rather late one evening at one of these, he found a mirthful company in which a young minister was playing his part in frivolities-now chattering, now bandying foolish jests with a young lady, now engaged in trifling repartee with another, while nothing becoming a minister of Christ escaped his lips.

The stranger had come in with his saddle-bags, without giving his name. He sat in a vacant chair, alone, where he could see and hear all that was going on, and his anxious eyes showed that he was no careless observer of what was transpiring around him. Grieved and shocked at what he saw and heard, he asked for a candle and to be shown where he was to spend the night. There, for sometime he found comfort and refreshment of spirit from a well-worn Bible he had drawn out of his saddle-bag:after which he kneeled, and was still engaged in prayer when the young minister, whose room and bed the old man was to share, came in, and was arrested by the last few fervent pleadings that he heard. In silence he went to bed, and the old man having risen from his knees, slowly undressed and got into bed beside his companion.

"And how far have you come to-day?" asked the young man, whose conscience, no doubt, was ill at ease.

"I've come thirty-five miles."

"Indeed! So you must be tired after so long a journey for one of your age."

"Yes, this poor old body is well worn with constant travel."

"You do not belong to Springfield then?"

"No, I have no permanent abiding place here."

"And how far have you traveled on your present journey?"

"From Philadelphia."

"From Philadelphia! The Methodist General Conference was in session there a short time since. Had it broken up when you left?"

"It adjourned the day before I started."

"Ah, indeed! Had Bishop George left when you came away?"

"Yes, we started in company."

"Indeed! And how did the bishop look? He is getting rather old and feeble, is he not?"

"He carries age tolerably well, though he begins to show signs of failing strength."

"He is expected this way in a week or two; how glad I shall be to shake hands with the old veteran! But you say you left in company; how far did you come together?"

"We keep company and travel together."

"You, intimate with Bishop George?"

"Yes, why not?"

"Bless me! I should like to have known that! And may I enquire your name?"

After a moment's hesitation, the stranger replied, "My name is George."

"George! Not Bishop George, surely?"

"Yes, they call me Bishop George."

"Bless me! Bishop George!" exclaimed the abashed and astounded young preacher, springing out of bed. "I will call up the family. Why did you not tell us who you were? And have you had any supper?"

"Stop, stop, my friend," said the bishop. "I want no supper here. It is of the family I am thinking who profess to have set up God's altar here. The Lord had sent them a weary old man, but they were too much occupied with other things, and making merry."

A night of severer mortification the young minister had never experienced. The bishop kindly admonished him, and warned him of the great necessity of his adorning the doctrines of Christ, by following Him sincerely and humbly. Gently, but earnestly, he endeavored to win him back from his wanderings of heart, and directed him to seek and serve God instead of himself.

In the morning the bishop prayed with him long and fervently, before he left the chamber; and was glad to see his heart melted into contrition. Soon after the bishop descended, and was met by the heads of the family with a thousand sincere apologies. He mildly silenced them, and asked to have his horse brought out. "But surely, Bishop," urged the distressed matron, "you will not thus leave us? Wait a few minutes, breakfast is on the table."

"No, sister L., I cannot take breakfast here, but re member the words of Christ our Lord:'Inasmuch as ye did it not to one of the least of these, ye did it not to Me.' "

Thus Bishop George departed, leaving the family and young minister in confusion and sorrow.

Six months from this time the Ohio Annual Conference met at Cincinnati, and the young minister was to present himself for ordination as a deacon; and Bishop George was to be the presiding bishop.

On the first day of the assembling of Conference our minister's heart sunk within him as he saw the venerable bishop take his seat. So great was his grief and agitation that he was soon obliged to leave the room. That evening, as the bishop was seated alone in his chamber, the young minister, Mr. — was announced, and the bishop requested that he be shown up.

The Bishop grasped the young man by the hand with a cordiality which he did not expect, for he had made careful inquiries, and found that since they had met before, a great change had been wrought in him. He was now as humble as he was before self-sufficient and worldly-minded. As a father would have received a disobedient, repentant child, so did this good man receive his erring but contrite brother. They mingled their tears together, while the young preacher wept as a child, even upon the bosom of his spiritual father. At that session he was ordained, and he is now one of the most pious and useful ministers in the Ohio Conference.

From an old Magazine.

Or, Preparation for Testimony and Service

The first chapter of the book of Daniel is historical, and God's object in putting it on record in His Word is evidently to show us the way, morally, in which Daniel and his companions came to attain to the eminence accorded them in the land of their captivity; Daniel becoming one of the king's chief counselors, and later, prime minister of the realm. His three companions also take an honorable share in this testimony for God in the midst of the darkness and idolatry of the land of their exile.

As an introduction to the prophecies contained in that book, the importance of this first chapter lies in the lessons it affords believers, especially those young in the faith, as to the moral preparation for usefulness in the kingdom of God. With this sole object in view let us examine its record, and see wherein these youths may be taken as examples for all who would be strong in faith and useful for God in this day, when there is so much need for "young men who are strong," because they "have overcome the wicked one."

Before proceeding with our examination, let us remember that while Scripture says, "Promotion cometh neither from the east, nor from the west, nor from the south, but God is the judge:He putteth down one, and setteth up another" (Ps. 75:6, 7), He does it not arbitrarily, nor irrespective of fitness or merit. No, His sovereignty does not set aside the question of moral fitness or proper preparation of those He is pleased to advance in His service.

It will be profitable, I believe, to notice the names of these four "children of Judah," Daniel, Hananiah, Mishael, and Azariah, with their generally understood significances.

Speaking of these, a writer remarks:"It does not appear that they are mentioned here particularly on account of any distinction of birth or rank; for though they were among the noble and promising youth of Israel, yet it is clear that others of the same rank and promise also were selected (ver. 3). "Daniel" is said to mean judge of God – one who acts as judge in the name of God. This, in a very marked way, Daniel was permitted to do; this high honor was his:he "sat in the gate of the king" (ch. 2:49). And the Christian, taught of God, having his "senses exercised to discern both good and evil," will have "the mind of Christ," and be enabled to assist others in the mind of God, as revealed in His written Word. Thus he is permitted to judge for God, and become in this way a Daniel.

But how did Daniel attain to this high honor. In what way or by what path did he reach this preeminence in the kingdom? Was it through a mere chain of favorable circumstances, or did he leap to the top at one bound? Christians sing enthusiastically and in full chorus, "Dare to be a Daniel!" but it requires something very different from mere daring to become a man of Daniel's stamp; he attained to be a "judge of God" through self-discipline and faithfulness amid great temptations:"But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank."

This noble attitude of Daniel has been lowered by expositors to a mere natural morality, "refusing," they say, "to indulge himself in the delights of the table, or touch the intoxicating cup." It has been made to do duty as a basis for temperance lectures and sermons innumerable, to the hiding of the highly spiritual significance of the act. We believe Daniel did not refuse to eat of the king's meat
and drink of the king's wine because of anything essentially wrong or dangerous in them, but because heathen monarchs usually offered them to their idols; so, for this, or similar causes, he refused to partake of the provision appointed him from the king's table. (See Ezek. 4:13; Hos. 9:3 and comp. 1 Cor. 8).

Daniel's companions manifestly shared his convictions; and encouraged by his example they associated themselves with him in his holy resolution. Being the leading spirit in the matter, he made himself their spokesman; it is to their everlasting credit that they were prepared to follow him. All are not born for leadership, but in the coming day, both led and leader shall each have his proper praise from God. Happy the man who, like Daniel, leads in ways according to God; and equally happy those sufficiently alert and humble to follow any who like Paul can say, "Follow me as I follow Christ." One raised up of God and qualified to lead will not demand that he be followed; he may invite and encourage, and those who are like-minded with Daniel's companions are only too glad to follow in the path they recognize to be of God:it is the privilege of all to hold with and suffer along with those who are manifestly chosen of God to guide and feed the flock.

Daniel's name was changed to Belteshazzar, which according to Gesenius signifies, "Bel's prince," or "he whom Bel favors." This may have been a snare of Satan to draw Daniel away from the worship of the one true God, by giving him a name and place of honor with the principal god of the land, and so, from loyalty to the God whose name was interwoven with that given him by his parents in Israel. So cunning is the enemy of God and of our souls, who seeks, both by flattery and force, to turn us from loyalty to Christ, whose blessed name is called upon us-"Christians." Flattery is tried on Daniel and his fellows first; and when this fails to seduce them to idolatry, the burning fiery furnace and the lions' den are tried.

Hananiah means, the grace of Jah, which would remind him of the grace of God bestowed upon him. This the enemy changed to Shadrach, which according to one authority means, "Young friend of the king;" another takes ii to mean, "Rejoicing in the way," which Genesius prefers. Of this a godly commentator says:"In either signification it would contribute to a forgetfulness of the former name, and tend to obliterate the remembrance of the early training in the service of Jehovah.

The meaning of the name Mishael is, "Who is what God is?" or "Who is like God?" It would thus remind its possessor of the greatness and majesty of the God of his fathers, and thus be a means to preserve him from rendering homage to the idol-gods about him. Meshach, was the name given him in exchange; its meaning appears to be somewhat doubtful. The word in Persian means, "A little. sheep" (ovicula), according to Gesenius. Why this name was given him by his captors is not clear, If because of his natural beauty, his gentle disposition, nothing would tend more to draw his thoughts away from God, and fix them on himself. Thus pride would find place in his heart, and God be displaced by self. Oh, the cunning of Satan! He knows the baits that the soul is most ready to take, and if he cannot seduce by one means he has a thousand others to set temptingly before us. Pride was his own sin, so he knows by wretched experience its potency to seduce the soul into rebellion and ruin.

Azariah's name means, "Helped of Jah;" for this good Hebrew appellative they fastened upon him the heathen Abed-nego, 1:e., a servant of Nego (or Nebo). This was another false god of the Babylonians whose name was compounded with that of Nebuchadnezzar, Nebushasban, and Nebuzaradan (Jer. 39:13; 39:9), besides others mentioned by classical writers. In this was a suggestion that he was consecrated to the service of this Nego. The king, with many others of eminence, felt themselves honored in bearing this name. It was eminently adapted to natter the young captive's pride, and draw him away from the Jehovah God of his early days. "It was only extraordinary grace," an esteemed writer remarks, "which could have kept these youths in the paths of their early training, and in the faithful service of that God to whom they had been early consecrated, amidst the temptations by which they were now surrounded in a foreign land, and the influences which were employed to alienate them from the God of their fathers."

All honor, then, to the memory of these Hebrew youths, who from the very commencement of their exile stood firm, as they stood together, and would not be denied or drawn away by the subtle allurements of the corrupt court of the mightiest monarch on earth. At a later day there were "those of Caesar's household" who pertained to "the household of faith," who through the imprisoned apostle sent greetings to their brethren elsewhere (Phil. 4:22).

Dear young Christians, begin early to "stand fast in the Lord." From the very start, purpose in your heart that you will not defile your soul by eating of the world's food, which is after all but "husks" to the one who has found and makes all of Christ. And no matter what your circumstances or environment, remember the situation of this quartet of young worthies, and like them, keep yourself clean from things forbidden in the Word. The world has its "meats," to surfeit and dull your spiritual perception, as also its "wine" to intoxicate the spirit, and cause you to forget Him who never will forget you, but who, having died for you, will love you to the end. He is worthy of your loyalty; live for Him, and fear Him alone!

Later in life it was given the three friends of Daniel to prove the faithfulness of God in Nebuchadnezzar's fiery furnace. Daniel himself was cast into the lions' den for his faithful confession of his God. This honor have not all His saints. Few of them, perhaps, would be equal to it; and He only permitted the fiery trial to these confessors after a course of training that would fit and prepare them for such testing. In the beginning He brought them into loving favor with the king's steward, that they might be spared a testing of their faith too soon in their spiritual life-before they were well able to bear it. How gracious, how considerate, how tender is our God, who in the days of yore led not His people "through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt" (Exod. 13:17).

May He help us all, both old and young, to be ever true to Him, and let nothing turn us aside or allure us from Him whose love is so tender and whose grace is so great. C. Knapp

"The trials of life are not to break us down, but to build us up. The blow at the outward man may be of greatest blessing to the inward man. If God puts or permits trials in our life, be sure that the real danger is not in the trial, but that we heed not God's purpose in it." -EXTRACT.

"And the Lord direct your hearts into the love of God and the patient waiting for Christ"(2 Thess. 3:B).

Tis not far off-the hour
When Christ our lord shall come;
According to His gracious word,
He'll come and take us home.

The days are passing by,
The years flow on apace ;
Thy coming, lord, surely draws nigh;
We long to see Thy face!

Earth's shadows deeper grow;
This is no rest of ours:
The fairest portion here below
Fades like the fragile flowers.

Eternal in the heavens
Is our prepared abode;
Radiant and pure, in light divine,
There shall we dwell with god.

No more the aching head,
The weary pilgrim feet,
The toil to win the daily bread,
But rest-divinely sweet.

Rest, lord, in serving Thee.
As none have served below:
Oh, through that blest eternity
What tides of praise shall flow!

Come when Thou wilt, O lord,
And claim us as Thine own!
In patience may we keep Thy Word,
And watch until Thou come.

H. K. B.

(Isa. 38:IS.) "Be still, and know that I am God" (Psa. 46:10).

"Himself hath done it"-not in wrath, but love,
Our deepest sorrows, as our joys, are sent.
'Above earth-born cloud the sun shines bright above,
And to faith's eye the darkest cloud is rent.

"Himself hath done it." Here the heart can rest;
Eternal love has marked out all the way.
"The way He taketh" must be always best;
The darksome night shall end in perfect day.

"Be still," lean hard, dismiss thy fear,
Remember, "I am God"-there's none beside.
Father, attent my trembling heart would hear,
And near Thy loving heart would e'er abide.

"Himself hath done it!" What a burst of praise
Shall fill those courts of everlasting light!
Passed the long night, with Him through endless days,
Hope's glad fruition, and faith changed to sight!

J. W. H. N.

Calendar:June 16th to July 15th.

DAILY BIBLE READING:……. .June 16th, Luke 15; June 30th, John 5; July 15th, John 20. MEMORY WORK:………………………1 John 4.
GOOD READING:-"Christ and the Church,"by W. Trotter.-"A Meditation on the Lord Jesus in His varied characters in the four Gospels," by J. G. Bellett.
MONTHLY QUESTION:-What parables are found only in Luke's Gospel, and how do they reflect the general character of that Gospel?

Our Daily Bible Reading

The Gospel of John has a peculiar preciousness, as it presents the person of Christ in a special way. As it is said of the "beginning of miracles" which He performed in Cana, so of the whole Gospel, it is the manifestation of His glory. Compared with the other Gospels we note there is much less narrative concerning His movements or actions, but much more discourse manifesting Himself and the Father, and the fellowship of eternal life. This should have special interest for us since we have been introduced into the divine affections when we received Christ-the eternal life derived from Him and dwelling in us enables for fellowship with the Father and the Son (1 John 1). What relates to Israel and Old Testament prophecies, is less in view, and the largeness of God's grace reaching out to "the world," beyond all Jewish restriction, is in view. This Gospel, with John's epistles, gives what abides for individual joy and blessing, no matter how great may be the ruin of the dispensation, brought in through man's unfaithfulness, as to the truth of the Church.

1. Chaps. 1-2. The Eternal life manifested in this world.
2. Chaps. 3-12. Eternal life as communicated.

1. Ch. 3. Eternal life communicated in new birth.
2. Ch. 4. Eternal life in the power and fulness of the Spirit within.
3. Ch. 5. Eternal life delivering from impotence.
4. Ch. 6. Eternal life dependent upon Christ, its source and sustenance.
5. Ch. 7. Eternal life linked with a rejected but glorified Christ and the gift of the Holy Spirit.
6. Ch. 8. Eternal life in light and liberty.
7. Chs. 9-10. Eternal life as to its place in the world, its object, and relationship.
8. Chs. 11,12. Eternal life in its power and victory.

3. Chaps. 13-17. Eternal life as enjoyed by its recipients.

4. Chaps. 18,19. The way that these blessings are secured to us-through Christ's sacrifice.

5. Chaps. 20,21. Life and service in the power of the new place and portion until Christ comes.

As showing the special character in which our Lord is presented in this Gospel, note that there is no temptation, no transfiguration, no instances of prayer, and no Gethsemane agony. In it alone He speaks of "laying down" His life.
Our Memory Work

It was encouraging indeed to record 26 names as successful in the recitation of 2 Thessalonians. I hope as many at least will be successful in the study of our present portion- 1st Epistle of John.

This month we have the fourth chapter. It first warns us to "try" or test what is presented as truth. Then, the standard is given by which we are to do this-it is the apostolic testimony as to Christ (ver. 6). Not only are we to be Bereans, but to show that we are of God, by walking in love as well as in the truth. The 'apostle follows this with an unfolding of God's love manifested toward us, and perfected with and in us. May we be blest and enriched by the studying and meditation of these
verses.

CHRISTIAN CONDUCT

SOME PRACTICAL TOPICS FOR YOUNG CHRISTIANS

Contentment and Godliness "Godliness with contentment is great gain."

If we wish to know whether the world and its things will satisfy our hearts or not we need not make the test ourselves, for it has been made by one much wiser and of unlimited resources in wealth and power. We may have the benefit of his experience, and the conclusions he reached, by turning to the book of Ecclesiastes. In reading it, let us remember it is not an account of what the Spirit of God would lead us into though He has used this great man's experience of it to show us the emptiness of the world in which he had sought satisfaction.

"It is the experience of a man with unequaled capacity, both in circumstances and means, to procure happiness, but finding at last only vanity (as a pursuit after the wind) in everything man does under the sun. How could it be otherwise if man is an outcast from Paradise, and looks not in faith to Him who is above the sun? Even with the exceptional power, position, and activity of Solomon, the experience of all that promises most on earth ends in "vanity and vexation of spirit;" so also will self-sanctification end with disappointment for one born of God who is occupied with himself (Rom. 7:7-24). All in man or the world is fallen and most wretched. Even wisdom does not avail here, but rather intensifies the disappointment and the sorrow. What a contrast with the rest of God into which the work of Christ (here entirely out of sight) alone can introduce such as we are. Man needs God as a center for his heart which the creature cannot satisfy."

Being content is the opposite of lusting with unsatisfied desires. They produce strife and contention within ourselves, and often with others who seem to be in the way of our self-gratification. Covetousness comes in to blight and wither the spiritual life. It is the unbridled desire of the natural man, whatever form it may take. The word denotes a seeking to grasp what is not possessed; it implies not only the desire to have, but an active overreaching to obtain-little caring what this may involve for others. A covetous person, one of unbridled lust, is an idolater; his desires become his god-they rule him (Eph. 5:5; Col. 3:5). "Children, keep yourselves from idols" (John 5:21).

This subtle evil may invade our lives in specious ways, making true contentment impossible. Coveting began man's departure from God, and has characterized his history. What a sad, unhappy world it has made! But the Christian should manifest contentment, showing that he has found what makes truly happy. Would not this, more than our words, commend the blessing found in having Christ?

This thought leads us to consider godliness, without which Christian contentment is impossible. What is godliness? It is likeness to God. We find it repeatedly mentioned in the epistles to Timothy. The apostle speaks of "the mystery of godliness." In the growing heart-knowledge of what this mystery is, lies the secret of practical godliness. This mystery lies in the person of Christ; acquaintance with Him must produce the desired result- likeness to God, which has been manifested in Him in moral and spiritual characteristics perfectly displayed. Wondrously great both the glorious Person and our privilege to learn of Him through the Word of God and the Holy Spirit's teaching. There is no power for godliness apart from knowing Christ and fellowship with Him. Thus only shall we be changed into His image from glory to glory, as by the Lord the Spirit.

"Abide in Thee! Nor doubt, nor self, nor sin,
Can e'er prevail with Thy blest life within,
Joined to Thyself, communing deep, my soul
Knows nought besides its motions to control.

"Abide in Thee! "Tis thus I only know
The secrets of Thy mind e'en while below-
All joy and peace, and knowledge of Thy word,
All power and fruit, and service for the Lord."

"Satisfaction in Christ is the divine spring of all graces and services."

Bodily exercise, or training, is "profitable for a little," says the apostle. We might learn a lesson by comparison. The Greeks made the training of the body a great consideration. The perfection of physical form and strength was greatly desired. The time they devoted to gymnastics equaled that given to all other branches of education. Such training aimed at overcoming weaknesses, correcting defects, developing the full strength of every part of the body, producing a full functioning of all its members. It requires persevering labor, often much self-denial. We may apply this to spiritual things, as earnest seekers after godliness. By contrast the apostle emphasizes its great value-it "is profitable for everything, having promise of life-of the present one, and of that to come." What if with us the time spent in such spiritual training equaled the time spent in all other pursuits? The Greeks proportioned their bodily training in this way. You may say, In present-day conditions it is impossible. If it is a question of setting aside so many hours for such a purpose, the impossibility may be granted, but may not this training be carried on during the active hours of every day? How many are the circumstances which arise daily, calling for exercise of heart and conscience, in which it should be our concern to manifest godliness. This calls for constant watchfulness, often for prayer and seeking light from God's Word. Thus only can we overcome weaknesses, correct defects, develop spiritual strength, and give expression to the spirit and mind of Christ. Its meaning is living for Him, and living Him before men and in secret.

(Read Rom. 15:1-4; 2 Sam. 18:19-23.)

A simple yet much needed lesson is given us by the apostle in these words:"Let everyone of us please his neighbor for his good to edification." The occasion for this exhortation wag that some, probably Jewish brethren, were still in conscience bound to ordinances of the Mosaic law as to the keeping of certain days or the refusal of certain meats as prescribed by the law-all of which were figures of spiritual things:but grace and truth having come through Jesus Christ (John 1:7) the shadows are done away. Still, we usually pass but gradually out of darkness into the light, or from legal ordinances into the liberty which is in Christ. So the apostle, who himself had learned so well to deny himself for the good or blessing of others (see 1 Cor. 9:19-23), exhorts us to follow the same path.

As to using the light we may possess without regard for the weak, or such as have less light, the apostle touchingly says, "If thy brother be grieved with thy meat, thou walkest not charitably. Destroy not him with thy meat, for whom Christ died." Let these words fall upon our hearts, in view of bringing forth fruit unto God, remembering that "the brother for whom Christ died" is dear to God, and that with him we shall also spend eternity.

"But he cast a slight upon the truth we love," you say; or "He reproaches us as to our separate path." Stay, brother; let us look at the One who died for us both when we were yet in darkness. What an example for us, who are the objects of His grace, as we look at Him who for us "endured the cross, despising the shame"-viewing us as the fruit of the travail of His soul! In view of such love we say:

"Oh, kindle within us a holy desire,
Like that which was found in Thy people of old,
Who tasted Thy love, and whose hearts were on fire,
While they waited in patience Thy face to behold."

The men who bore to David tidings of Absalom's death, have a lesson for us as to the purpose of our hearts, as marked by our ways. Deluded by vanity, Absalom had led a revolt against his own father, David. What a load of sorrow he had brought upon David and Israel! Yet David said, "Deal gently for my sake with the young man, Absalom." What had been a subject of Absalom's vanity became the cause of his death-caught by his bushy hair and suspended by it from a tree. Like Saul who spared the dainty king of Amalek, an Amalekite slew him in the end. Ah, how the very things our flesh seeks after become our ruin!

Let us notice how Absalom, reduced to helplessness through his pride, met his death by one who had heard David's request:"Deal gently for my sake with the young man Absalom." Joab had no heart of tenderness cither for Absalom or king David, whilst his informant as to Absalom valued the king's desire for mercy more than "a thousand shekels of silver." Joab's thoughts were of righteousness only toward the offender, and with three darts in his hand he thrust them through the heart of the helpless prince, who had raised a pillar for his memory and honor, but was buried under "a very great heap of stones."

But who will take the tidings to the king?-tidings of victory, yet of deepest sorrow to David. "Let me now run and bear the king tidings how that the Lord hath avenged him of his enemies," says Ahimaaz (brother of counsel), son of Zadok (the justifier). But Joab, who cared naught for the king's feelings, turns to Cushi (their blackness) and says, "Go, tell the king what thou hast seen."

Ahimaaz finally obtaining permission to run also, outruns Cushi and is recognized by the watchers who report it to the king. "He is a good man," says the king, "and brings good tidings." Notice his first words, "Peace be to thee" (margin), he cries, and bows down to the king; then he praises God for the deliverance. This is the message of "the brother of counsel," who adds nothing more to this message of peace.

Cushi (their blackness) now arrives-a fitting representative of Joab and his armor-bearers. His tidings are true, but with no "Peace be to thee," nor, "Blessed be the Lord thy God;" just tidings which pierce the king's heart, and bring his words of lament, "Would God I had died for thee, O Absalom, my son, my son!" This man with his message of mere truth may well represent that spirit which acts without comfort, without grace or mercy, while Ahimaaz, "brother of counsel," the spirit of grace which, together with truth, brings comfort to the heart of the stricken. Let us, beloved, consider in what spirit we run -like Cushi or Ahimaaz?

In Luke 8:41-50 we have a similar picture. The stricken ruler of the synagogue is comforted by the Lord going with him to heal his dying daughter. But on the way He is delayed by another that was also on the way to perishing-a lovely picture of grace through faith to the Gentiles, while the blessing to Israel is delayed. No doubt, the ruler of the synagogue's little faith would be strengthened by seeing others blest; yet how anxiously he would wish the Master to reach his daughter who was at the point of death! Just then a messenger arrives who, like Cushi, brings the true, yet discomforting message, "Thy daughter is dead; trouble not the Master." But at once another message is given, "Fear not; believe only, and she shall be made whole." Reverently let me say it, it is "the Brother of Counsel" that speaks to the sorrowing heart.

"Brothers of counsel," let us in a practical way learn and use the way of patience and comfort of the Scriptures, and "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." E. C. Taylor

I was greatly pained by the tidings of your letter received this morning. It reminds us that we but sojourn here, and that, under a Father's wisdom, many things are to be borne that they may produce in us what is for our eternal blessing. David, when under God's hand, learned to say "It is good for me that I have been afflicted." We thus learn not only to trust Him, but to praise Him.

I often think of Epaphroditus. Paul says that "God had mercy on him." We might think mercy would have been shown in a different way, and that the Lord would have taken him to be with Himself, but no-God raised him up. And the apostle adds, "and on me also." What an encouragement this is that we might ask mercy in this direction. I shall join with you in this. The Lord comfort you and the children. All this is His tender mercy -precious Lord!-to take such an interest in us and ours. E. H.

"If we have nothing that interests us enough to pray for definitely and honestly, we had better frankly tell it to God rather than go through a meaningless formality. Better not pray than not be honest in it. This prayer, however, might be always in place:'O God, show me my need of Thee; show me myself, and show me Thyself.'"