In an English village-Falfield, Somersetshire-is a tiny grave with a tombstone, bearing a strange epitaph:

"December 31st, 1869, Here lies Tidman's Missionary Hen, Her contributions, four pounds ten; Although she's dead, the work goes on, As she has left seven daughters and a son, To carry on the work that she begun. So be it."

It seems that the owner of the hen, "Tidman," was grieved and burdened as he thought of the millions in heathen darkness never having heard the glorious gospel of the blessed God. He had not much of this world's goods, but looking over his hens one day, a thought occurred to him:"Why not set apart one hen to God; and devote the whole of her eggs to the Missionary cause?" This he did, and the eggs brought the goodly sum of £4.10.0. ($22).

Who shall say with what result!

And now, though Tidman's hen has long since passed away, this quaint epitaph still pleads the cause of foreign missions. Has this no voice to us today? J. W. H. Nichols

(2 Chron. 14:16 )

In this king's reign there are two outstanding events. They present a marked contrast, and their results are not less diverse. It seems as though they answer to the double meaning of his name, which is given as both "healing" and "injurious."

These chapters give the record of two conflicts and the attitude taken by both king and people in reference to them, followed by prophetic messages from two prophets, each dealing with the attitude of the king. The issues are as diverse as the double meaning given to Asa's name.

First, however, let us notice the bright beginning of this king's reign. At its very commencement the important principle of separation from evil, and thus obedience to God's will and Word, is clearly manifested. This leads to unity in action with upbuilding and strengthening results for God's people. These things constantly go together. But the enemy looks on with jealous eye, and prepares for their destruction. So we read of the great Ethiopian host and the ensuing conflict. And here the lesson seems to be quite simple, yet of great importance. Is it not one of headship over the people, as again the meaning of the names may suggest? If this be so, the whole attitude of Asa is of special significance, and doubtless gives the secret of God affording him so great a victory.

Zerah means "rising;" Mareshah, "headship," and Ethiopian, "of the blackness." Here we have the rising of the enemy in an effort to attain headship over the Lord's people, his effort to bring them into bondage. If this conflict concerns headship, then from Asa we may learn the way of faith in every such effort of the enemy. He turns to God and puts Him in the place of headship over all, and for Asa it matters not whether there be many or few, for him there is only one thing to do- to trust in God, depend upon Him for help and go forward in His name. Thus God is given the supreme place, faith honors Him, and we see the blessed way in which He answers with sure victory and abundant spoils.

The second conflict is different. It is between the fragments of God's people. The first was with the enemies of God's people:this between those of the same flesh and blood. Here sad and distressing failure arises. The power of Syria is invoked to aid in this case- strange and pitiful contrast. Syria rose up as an enemy of God's people in the degeneracy of Solomon's reign, presenting, to say the least, an aspect of the flesh, the natural man, the power of which becomes manifest because of the inroads of the nations and their evil ways among God's people (1 Kings 11).

The Church's history-our history-presents in many of its events the sad counterpart of these circumstances. And here the query which forces itself upon us is, Have we at such times employed the power of Syria, or in living faith implored the intervention of God? Asa fails, and does the former, as a consequence of which the Lord's prophet tells him, "Henceforth thou shalt have wars." Can we review the past in humiliation and self-judgment and fail to find it true that at some time, somewhere, in an evil hour Syria's power was used and not God's? And more that, Syria which we could have conquered, as Asa could have done had he been faithful, has escaped out of our hands. Syria-fleshly power, confidence in man, worldly ways of strife-are these the things too often used in the sad conflicts between God's people? And have we ever tried to hallow them by using the silver and gold out of the Lord's treasuries, like Asa here? Have "wars" come, with the weakness, distress, and shame that ever follow in their train? "Herein thou hast done foolishly." As the sharp rebuke comes home do we feel a rising wrath, and in our way open "a prison house" (16:9,10) ? Let us beware. It is better to hear and repent, for the Lord still chastens. Asa did not bow to the rod, he became diseased in his feet. The lesson still not learned, "he sought not to the Lord, but to the physicians." Sad ending to a history with such a bright beginning.

But let us not miss the prophet's solemn message. "Because thou hast…. not relied on the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand." Can we trace to the kind of sad failure spoken of our lack of power over the world and its ways? Does it tell us why so much of fleshly walk, selfish interest and strife despoil our vines? This host has escaped, when if only there had been maintained faithfulness to God and His claims He would have led us as triumphant
conquerors over all such enemies to His glory and our blessing. "For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in the behalf of them whose£ heart is perfect toward Him." John Bloore

AFRICA

"And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles" (Acts 14:27).

Dr. and Mrs. Woodhams, with their four children, after crossing the continent by auto and visiting many assemblies, arrived safely at Plainfield, N. J., on Monday, March 9th. They expect to remain there until they sail again for Africa, probably during the latter part of May. The Lord willing, Miss DeJonge will return with them, and it is also expected that Miss Creighton of San Mateo, Calif., will sail at that time.

It will be remembered that the original party sailed from New York on May 2, 1925, and one of the members has given the following brief account of the Lord's dealings with them since they sailed to begin the work:

1925-1926. Party of six adults and three children left New York May 2, 1925. First sorrow while still en route, when Baby Paul Woodhams was taken at Masindi, Uganda, June 28.

Arrival in Congo Beige, July 12. Among the Babira tribe, first station at Nyangkundi, a strong R. C. center. The chief, Biliniama (since that time he has been crowned king of all the Babira, some 30,000) not at all friendly toward the former missionaries at this place. The medical work has proven to be the means to gain an entrance to these people. Nothing in print in the tribal vernacular nor in Kingwana, the trade language of this district. The first thing was to reduce the language to writing,
translate Scripture verses to use at school, while the Gospel was given out at every opportunity. First two years no visible fruits were seen.

1927-1928. After two years first converts openly confessed the Lord, from the Babira tribe. Out-school was also being carried on by our faithful Mikairi, from the Bahema tribe, with blessing upon the work. Also encouraged and greatly helped by the translated portions of . the Scriptures sent out through the good work of Mr. Lowder. Tentative editions of most of the New Testament books have since arrived on the field. Itinerating for extension of work further afield, a site was chosen in Fall of 1928, near Mambasa, in the Ituri forest, 84 miles beyond Nyangkundi.

1929-1930. Beginning of 1929 the clearing of site for the new mission station was begun, and building of mud and wattle houses. Middle of year the Woodhams family moved, and two months later, Miss Wilson and Miss De Jonge followed to help in the work in the forest. The work at Nyangkundi is being carried on by the Searles. In November of this year, 1929, the Deans family came in answer to prayer for a definite number to be thrust forth into these parts. In 1930, the second member from the little party which left New York, May, 1925, was taken from us when Miss Wilson fell asleep in Jesus, Feb. 28th. She has fought a good fight and finished her course. From time to time more natives openly confessed the Lord Jesus as their Saviour, from other tribes as well as from among the Babira, so that now there may be eighty or more Christians at these two places. A native assembly meets both at Nyangkundi and Mambasa to remember the Lord each Lord's Day.
In March, 1930, a new station was opened by brother Bill Deans at Lulua. about 50 miles beyond the first station at Nyangkundi. Out-schools are going on nicely at various places. Among the Walesi tribe where our faithful native brother Mikairi carries on a testimony, three or four^- natives have confessed the Lord during this year.

There is still much land to be possessed, but how few are the laborers! The time is short, and what is to be done for the Lord must-be done quickly. Who will say with Isaiah of old. in response to the voice of the Lord, "Whom shall I send and who will go for Us?" "Here am I:send me?"

"To the one we are the savor of death unto death; and to the other the savor of life unto life. And who is sufficient for these things?" (2 Cor. 2:16).

Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God" (2 Cor. 3:5).

Our brother Bill Deans has had to leave the Lulua station on account of ill-health, but it continues to be occupied by native Christians. Mr. Deans, Senior, will probably settle there after the return of the Woodhams to Mambasa.

Brother Robert Deans writes as follows:

I am sure you will all rejoice to learn how our gracious Lord has heard and answered prayer on Bill's behalf. I can hardly believe my eyes when I see him walking around now. I remember when brother Searle and I took him to Dr. Trout about six months ago, I really thought we would not be able to see him in the body again as he was so terribly weak, but praise God, our Father has raised him up, and although he is only at the stage similar to the man in the Gospels, "seeing men as trees walking," we have every confidence that the same One who made the man perfectly whole will also work in a similar fashion in Bill's case.

Last Friday while building a brick wall here one of the natives by the name of "Mabi" who lives amongst the Bangwanas (that haughty tribe so very hard to reach) said, "Master, I believe in Jesus Christ and wish to take Him as my Saviour." You can understand the joy I felt as I realized how our God was answering the prayers of the many saints at home, and fully believe the "ice" has been broken and that some more will yield to Him- their Redeemer, and ours. I began to test him and found he knew what he was talking about. I asked if he would confess Christ as Saviour at the gospel meeting where many Bangwanas come. He said he would, and yesterday he did after Bill had finished preaching the Word. We are exceedingly grateful to our Lord Jesus.

A woman also at the service said, "I also believe on the Lord Jesus, and would gladly take my stand if my husband would let me." May the Lord give this woman strength to confess before her people even though opposed by her husband.

The building of the hospital is going on apace and will be ready for occupancy on the Doctor's arrival.

SOUTH AMERICA
Brother Monttlau writes:

On the 8th inst., three adults and five boys and girls, about 15 years old, were baptized. The hall and annex were crowded and fine attention was paid to the messages given by two brethren. It gives us joy to see many of the boys and girls in the Sunday School not ashamed of confessing the Lord.

On the 17th we had the privilege of meeting for special seasons, as announced. The afternoon meeting was taken by two brethren, who spoke on consecration to our Lord for the service He expects from us. A large number of young people from other assemblies were present, many standing for lack of seats. We felt the messages were well directed and we received much blessing. From 7:30 to 8:30 we held an open-air meeting right after the last meeting in the hall. An able brother spoke on "The best Treasure," dwelling on the vanity of temporal things and the worth of the human soul, whose redemption cost the Lord Jesus such an infinite price. We praised the Lord for His goodness in stopping the heavy rain just in time, and until the meetings were over and those coming from a distance could reach home before another heavy downpour. This was the first anniversary since the opening of the hall "Bethesda," and we have much to praise the Lord for, feeling at the same time unworthy of His many blessings and tender care. May we fight faithfully for Him, till He come.

CHINA

Our brother Kautto writes as follows:

Upon our arrival at Taitowying we found that all the bandits were driven away from the district, and the soldiers had left also. A few days afterwards we started having special prayer-meetings every evening. These we had for a week, and in connection with the prayer-meeting we studied Ephesians 6:10-19, how to "put on the whole armor of God" in order that "we may be able to stand against the wiles of the devil." We were praying for a revival in our cold, indifferent hearts, and through us a revival wherever we might be in those with whom we came in contact, as well as for all the Lord's people. I am glad to say the interest increased daily, and each evening there were more and more professing Christians on their knees, many tears being shed and many sins confessed. The following week we had expected to open gospel meetings and we were much in prayer for their success, but on the very first day along came a very cold north wind so that there were few people on the streets. Hardly any came that evening and the interest did not pick up, the main reason, I believe, being that it is now the last month of the Chinese lunar year, and all the Chinese have to have their accounts settled before the new year. All are busy trying to pay and get paid, and be ready to start the new year with a clear page. When we saw that the gospel meetings would not materialize we started Bible study meetings, taking up the book of Romans, and it has been very interesting and instructive. Almost all the professing Christians at Taitowying have become interested in the study which I believe is God's answer to our prayers.

A week ago Monday I left with Mr. Lee for Shuang-Shantze, where I found the village almost unrecognizable, for the flood had done awful havoc there. The bandits were all gone from that vicinity, some having hidden themselves in caves whence the soldiers hunted them out.

The Chinese soldiers are very horrible in their practices. After executing the bandits they cut their chests open, take their hearts out and eat them, thinking by so doing to get boldness to fight. It is estimated that some 500 bandits have lost their lives in the past three months, while only one of the soldiers is reported to have died in action. The Chinese say it is "T'ien e" (heaven's will) that the bandits should die, for their sin is too great.

On Thursday we went to Mutouteng and stayed there over Sunday. Many of those who used to carry arms and were something in their own eyes had been executed; others were taken to Shankaikuan, the county-seat of that county, and there executed, because they were selling arms to bandits. The soldiers were still there, going from one place to another to find law-breakers. The Lord's day I was there was a market-day, yet though there were lots of people at the market, not many came to hear the gospel, for they all seemed to be busy getting their accounts settled, and others were busy buying and selling. But now we have great hopes that the way will be cleared for us to go out that way and preach the gospel, for it seems as though that district will be cleared of outlaws."

RUSSIA

Can help be sent to our suffering brethren in Russia?

The above question has been asked by a brother who writes:

What can be done? What has been done to help such? True, we pray and have prayed, but what can be done for them and how?

For the benefit of any desiring to have fellowship with these brethren in Russia, we would say that it has been ascertained that ministry can be forwarded through reliable brethren in Europe. Owing to the dangerous conditions of life for Christians in Russia no names can be published.

WORK IN THE BAHAMA ISLANDS

We have been frequently reminded of the difficulties of our brethren laboring in the Bahama Islands. The Bahama Group includes about twenty inhabited islands and an immense number of smaller islands and rocks covering an area of 4,400 square miles (see insert). On one of these islands Columbus made his first landing in 1492. They were first settled by the British in 1629, then by the Spaniards in 1641, and from 1783 to the present time they have been in British possession. The population in 1920 was estimated to be 56,805, the greater number being descendants of liberated Africans. The principal port and only town of any importance is Nassau on New Providence Island.

Communication between the islands is mostly by small schooners or motor-boats, which makes travel difficult and also uncomfortable in bad weather. For a number of years brethren Robert Stratton and August Van Ryn have made their headquarters at Marsh Harbour, on Abaco Island. Brother Jewers has labored in Andros as well as other islands, and more recently Brother J. S. Hall has commenced to labor at Cat Island, which has a population estimated at between 5,000 and 6,000. In connection with this work Brother Hall writes as follows:

The Bight, Cat Island,

October 22, 1931.

I arrived here on the 2nd inst., after being away nearly three months. The meetings were conducted by a native brother who is very interested in the work. One was added to the Assembly, and a young girl, who was saved through the tract, "Carrie," has become interested and attends the meetings, being desirous to come into fellowship.

This is a needy island, affording a large field for gospel work, and knowing the islands to some extent one is safe in saying that the work started here is but a nucleus for a greater work, not only in this island, but other adjacent ones as well. Brother Elden of The Current writes that he will visit us (D. V.) next month. We are looking forward to his visit with joy, and are praying the Lord for blessing as he comes among us. We desire the prayers of the saints. brazil

We have received requests for prayer from our brother J. Penna, laboring in the Amazonas Province in the central portion of this vast country. The population of Brazil is somewhat more than 17 millions, made up of the following races:Whites, 6 millions; blacks, 21/5 millions; Indians, 1 1/3 million; mixed races, 7 ½ millions. Of the Indians 500,000 are estimated to be partly civilized, while 800,000 are still in the wild state. Most of the territory is sparsely settled by aboriginal tribes, particularly in Amazonas and Matto Grosso. The white predominate in the Southern states, and mixed races in the Central and Northern coast states. A fairly recent report as to the religious conditions in Brazil says:"In Brazil indifference is quite common to men and women of all classes,-the double standard of morality allows men to live so far from the recognized ideal of religious life that for men of conscience religion soon becomes a form of mockery. With the many, indifference runs into infidelity, occultism, and even atheism. A vast majority are professed Roman Catholics who do not go to church, do not confess, do not commune, regard the use of images with repugnance, do not like the priests and have mental reservations respecting the authority of the church."

Our Brother Penna writes as follows:

The Lord's blessing continues to be poured down upon us for everything. We continue praying that the Lord may lead one of His servants to come to our parts to help us in the ministry of the Word. This is, perhaps, our greatest need.

At; Aicurapa River, on August last, three persons were baptized unto the Lord's Name and seven more are waiting for the first opportunity in order to do the same. In this assembly and in the one at Mirity Lake the brethren are engaged in building their meeting-houses. They are hoping to have them ready by the end of this year (D.V.). The brethren here have been much encouraged by the Lord through ministry of the Word. Thanks be to the Lord for the interest He is raising among Japanese people in the Japanese settlement near by this town. About eight young men are attending the meeting on Sundays, and our four Japanese brethren there are nicely interested in the Lord's work, so that they are bringing their young countrymen to Christ. We are very glad. To the Lord be glory! Brethren, we want prayer, much prayer, on our behalf.

CHINA

In regard to the tent-work in which our Brother Kautto has been engaged, he writes as follows:

The days in the tent seem to go so fast that before one realizes it is evening, so our writing was so much neglected. The chief difficulty was the interruption and curiosity of the natives, by whom, we may be safe in saying, we were never left alone except perhaps during the darkest part of the night-always somebody watching:often even at 4 o'clock in the morning their eyes were peeping in at the corners of the tent and their voices could be heard in low tones. However, we enjoyed the work very much, and trust that some day the seed sown will bring forth at least some fruit to the Lord's honor and glory.

We moved the tent to our last place on the 12th of October, at which time I thought it best on account of the cold that Mrs. Kautto stay at home. I have not stayed at the tent myself continually, going in the evening and returning in the morning. The last couple of nights it has been nice moonlight, and I have come back home right after the meeting. It takes about 1 ½ hours to ride on the bicycle.

The interest has been very good, the people coming from different villages, so they crowd the tent as full as it can hold, and outside there are several tens yet. Last night on the men's side of the tent there were thirty boys from ten to fifteen years old squatting on their haunches between the front seats and the platform. In China we have to divide the men and women, the aisle being between them, for it is not according to the Chinese custom for them to sit together, and even with this arrangement there are many of the women, especially girls and young women, who stay outside and only look over the side-curtain of the tent.

The days are rapidly growing colder, so that our tent-season will be over in another week or two. We are sure that His Word will not return unto Him void, and that those who have so faithfully labored together with us by prayer shall not be disappointed, whatever the harvest appears now.

AFRICA

The following brief extract from Dr. Woodhams' letter, dated October 3rd, will give some idea of his activity in the medical work and in the gospel:

Yesterday we had 146 patients in the Dispensary and in the Hospital; also a good crowd for the gospel. Many of these were Mangwanas, so we told again of God's demonstration of His love for sinners, yet they are still a solid front against the gospel. But wait-surely the Lord will turn some of their hard hearts. We had a fine conference last week. The Searles and Deans came over for three days, and we certainly enjoyed this time together. We had readings in 1st Thessalonians with much profit.

Miss Creighton has moved into her own house. Everybody is well and happy and busy. The time is shorter than when we believed and the night cometh when no man can work.

Last week I had a midnight call for a black-water fever case (a Dutch settler), 105 miles away. I got there at 3:30 A. M. The patient got along well, but I had to remain there a second night.

"The Lord Himself shall descend!" What a hope is ours, and what a Person to wait for and serve!

We are thankful to say that our latest tidings is of much improvement in the condition of our young Brother Deans.

Our Brother Hoze in Barbados writes of being quite well again and able to get around in the Lord's work as before his illness.

(Continued from p. 397, December, 1930)

IV.-THE FLOOD AND THE ARK

With the murder of Abel we are fairly launched on the course of this world's history. The forces which give character to it arise within the family of Cain. City-building, the commencement of the arts and sciences, and polygamy; also cattle-raising with the necessary agricultural development; all it would appear are initiated by the Cainites. On the religious side, it is naturalism, as we see in Cain's sacrifice. This finds its issue in the worship of the creature rather than the Creator, and modern Humanism is its twentieth century expression, but greater in wickedness when adopted in the face of the complete revelation God has long since given in His Word. With this beginning of things we cannot help linking those references to Cain found in the closing parts of that Word.

"Cain was of the wicked one;" "The whole world lies in the wicked one" (1 John 3:12; 5:19).

Jude speaking of the lawless and sensual who yet profess a form of godliness says, "Woe to them! because they have gone in the way of Cain." That woe will come when Enoch's warning prophecy is fulfilled at the Lord's coming in flaming fire to judge the ungodly who obey not the gospel of God (2 Thess. 1). Thus that period and the present are linked together in that they are of the same character-solemn and awful consideration for the world of this generation.

Gen. 5, like a parenthesis, gives the line of Seth, in which God was given His place. Seemingly God dwelt with pleasure upon the number of their years, and recorded of each his death, for thus He got His own out of a world rushing on to judgment. Not their achievements, but the fact that they lived and died is precious in His sight.

Chap. 6 resumes the course of history. We compass centuries in the brief record of its opening verses. They tell what the way of Cain really meant then, and must mean now, for those who are of it. Judgment must sweep over the foul scene of moral corruption, yet no doubt of great material prosperity. "As it was in the days of Noah, so shall it be in the coming of the Son of Man." So then, too, that watery overthrow becomes a figure in the light of Enoch's prophecy of that fiery coming when another purging judgment shall make the earth fit for a new age when righteousness shall reign. The ordinance of government and the covenant-relations of chap. 9, established with Noah and creation, are the evident representation of this. How the soon-repeated story of man's breakdown tells loudly that all must wait until He comes who alone can be the Sun of Righteousness for the world's new day, when no longer it will lie in the wicked one, then cast into his prison, and the now groaning creation shall rest in the light of the liberty of the glory of the sons of God. Glorious prospect!

"Jesus, Thy fair creation groans-
The air, the earth, the sea-
In unison with all our hearts,
And calls aloud for Thee!"

The flood, and the ark-God's provision for Noah, his family, and creation as represented in the creatures he takes with him, and which carries all through judgment into glory, as we may say-bring before us in various ways that which is basic to the accomplishment of all that this history in its deeper significance certainly teaches us concerning God's purposes.

While the world goes on its Cainite way God sets up through the testimony of faith that which is the world's judgment, God's witness to it and against it, yet faith's way of deliverance and blessing (Heb. 11:7).

Let us think of Noah as a type of Him who says, "Behold I and the children which God hath given Me." This is linked by the Holy Spirit with that work wrought in death by the blessed Speaker, whereby He became perfected as the Leader of many sons to glory where all is in the light of the bow-encircled throne, while the odor of rest fills the scene, rising ever as that does from Him who is the whole burnt-offering (chap. 8:21).

"Thine was the cross, with all its fruits
Of grace and peace divine;
Be Thine the crown of glory now,
The palm of victory Thine!"

Viewed in this connection what precious suggestions of truth are found in each part of this remarkable scene, from the downpour of judgment to the place on Ararat, and what follows-whether it be the ark itself and the features of its construction, the shutting in by God, the completeness of the judgment, the raven and the dove, the liberty, the sacrifice of thanksgiving, the order of government and relation then set up by God-all with some lesson to teach concerning Christ, His work, and the results flowing from it. In fact we may see in it what it means to be "in Christ," whether in respect to our identification with Him in death, or viewed as now raised up with Him. In its way it teaches what it means to us to know, as it did indeed for Noah, the ending of one scene and the opening of another, only for us it is moral and spiritual; and again, the putting off of the old and the putting on of the new. It suggests the twofold teaching of Romans 6, also that of the old and the new man in Eph. 4, Col. 3. Here the truth of the cross is of fundamental importance.

Doubtless every detail is significant, but having indicated the viewpoint the general meaning of what is here may occupy our attention.

The judgment-flood itself is spoken of as in some sense bringing about salvation-"saved through water" (1 Pet. 3:21, New Trans.) -though of course we must not separate this from the fact that it was as in the ark that the few who were saved came through. We may, however, distinguish as to the spiritual lesson. The one is the execution of the divine sentence upon all flesh, and may well suggest to us how in the death of Christ we have sin in the flesh utterly condemned as well as sins judged-all forever removed from before God by the work of the cross. In that cross we are taught that there is the bearing of sins, the complete judgment of man in the flesh, and the judgment of the world-system in which he found his place and portion. The doctrine of this we have in Romans 1-8, Gal. 6, and Col. 2,3. In the ark with those shut in it by God's own hand, we see the companion truth, developed also in the epistles referred to, that of being "in Christ," and so in perfect security brought into a new place, one of perfect acceptance in righteousness, peace, joy, and glory.
But this latter aspect of truth not only has its bearing for the whole family of faith, though of first and" highest application to it, it blessedly involves also the whole animate and inanimate creation, apart from man. That creation now groaning shall be set free from the bondage of corruption into the liberty of the glory. Then will the creature know a scene without curse under the rule of the Son of God, who is set over God's house, whether viewed as the universe or the seed of Abraham (Heb. 3). Yet that is but the vestibule to that eternal state of which He is said to be the "Father" (Isa. 9:6, New Trans.), the One who as the Child born and the Son given came in lowliest birth but to fathom still deeper depths of humiliation-even the death of the cross- that eternal glory might break out and overspread the very scene where sin and corruption had once prevailed.

Thus we may pass in thought from the judgment-flood as a type of the cross to think of it as the presage of that sweeping judgment by which all that offends shall be gathered out of the kingdom, to be followed by that day when all things in the heavens and on the earth shall be gathered under the hand of Christ-the divine Governor to whom all judgment and administration has been committed. Here Noah becomes a shadow of Him as God sets up human government in his hand (chap. 9). But what underlies this is that He Himself has made peace by the blood of His cross. Then, too, shall Israel as a nation, all born again, enter upon the blessedness of Isa. 54, 55. These chapters follow the great chapter of the cross. That there is a link of meaning between the Noachian scene and that future restoration of Israel, in the blessing of which the nations and the earth itself will participate, is suggested by the words of Jehovah, "This is as the waters of Noah unto Me" (Isa. 54:9).

The judgment-flood bears the ark, and it finally rests on Mt. Ararat-"the curse reversed." It is the mount of resurrection, where we know that the judgment is passed, victory over evil gained, liberty realized, glory entered. At once must we not think of Rom. 8, Gal. 3, and Rev. 22? "And no curse shall be any more; and the throne of God and the Lamb shall be in it." And so in Gen. 8, 9 there are Noah's burnt-offerings with their odor of rest, and the rule of God declared-His throne, as it were, revealed, with the sign of His pledged faithfulness to all creation.

To us the lesson of the flood and the ark comes as a reminder that we have been brought out of darkness into light, turned from Satan to God, liberated from his thraldom and placed in the kingdom of the Son of God's love, passing out of death into life, having put off according to the former conversation the old man which corrupts itself according to the deceitful lusts, and having put on the new man which according to God is created in truthful righteousness and holiness; that we have died with Christ from the elements of the world and have been raised with Him, that now the things which are above where He is sitting belong to us, and that being identified with Him in the likeness of His death we shall be also in that of His resurrection. Surely we to whom the grace of God has brought such salvation should be subject to the teaching of that grace and show that we have not received it in vain. Therefore "having denied impiety and worldly lusts, we should live soberly, and justly, and piously in the present course of things, awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all lawlessness, and purify to Himself a peculiar people, zealous for good works" (Titus 2:12-14, New Trans.). John Bloore

Roman Catholicism is a system the principles and doctrines of which are infidel to the most precious and fundamental truths of Christianity, and as to the authority of the Word of God.

It does not deny the fact on which Christianity is founded, but it denies their value. It gives God the lie as to this in every case.

The Word of God tells me that, "By one offering He hath perfected for ever them that are sanctified" (Heb. 10:14), that, "The blood of Jesus Christ, God's Son, cleanseth us from all sin" (1 John 1:7). Romanism says, "Not so, the sacrifice of the Mass is needful, and purgatory after death."

God's Word says, "Without shedding of blood is no remission" (Heb. 9:22).

Romanism says that the "unbloody sacrifice" of the Mass is efficacious for the remission of sins.

God's Word declares there is no more offering for sin since Christ died on the cross (Heb. 10:18). Romanism says there is, 1:e., the Mass, penances, pilgrimages, indulgences and what not. Romanism is, therefore, infidel as to the foundation on which Christianity rests, namely, the efficacy of the sacrifice of Christ. This is denied utterly. And it is just here that room is left-by that denial-for the whole machinery of Popery.

Romanism is infidel as to the nature of God. God is light (1 John 1:5), and only the death and blood-shedding of the Son of God could meet the sinner's need. Romanism says that the Mass and Purgatory effect this.

God is love (1 John 4:8), but Romanism knows nothing of this; all her assertions are to the contrary. Where in all her paraphernalia does John 3:16 find a place or an echo? Nowhere.

Scripture says, "There is one God and one Mediator between God and men, the Man Christ Jesus" (1 Tim. 2:5).

Romanism says, "Not at all, there is a host of mediators." Chief amongst these is the Virgin Mary, then Rome's thousands of "saints" (real and imaginary), and then her priests, through whom, she says, we must approach God, and even Jesus Himself must be reached through Mary!

Then Romanism tells me I cannot know that the Word of God is the Word of God, and I am unable to receive it as such without the authority of the Church. That is, Romanism either denies it to be the Word of God, or asserts that it is not of itself binding upon me-it is not sufficient to bind my conscience. The authority of the Church is needful in order to my believing the Scriptures and receiving them as God's Word, thus making the Church the more competent, and its authority more obligatory than that of God Himself!

The Bible, the Word of God, has no authority over me, so says Romanism, unless upon the testimony of the Church.
This is simply infidelity as to the authority of God over my soul through His Word.

God may speak to me, but unless the Church sanctions the Word spoken, it has no authority over me. This is infidelity, and infidelity of a blasphemous nature.

As a consequence, the Bible is denied to the people, while what the Church says, what the Popes and councils under their authority say, is enforced.

To be found reading the Bible has brought millions to prison and death, while what the Church authorities -often wicked men-said and wrote, is made the rule for belief. This opens the door to every species of wickedness, till even the natural conscience of men rebels, shocked at the Church's enormities; and men become atheists in consequence.

Romanism thus became, and is, a vast system of horrible corruption.

The apostle wrote (2 Cor. 11:2), "I am jealous over you with a- godly jealousy, for I have espoused you to one husband, that I may present you as a chaste virgin to Christ."

In contrast to this, let us see how the Church of Rome is pictured in the unerring Word of God.

Revelation, chap. 17, gives us this picture in awful detail. The name written large upon her is "Mystery, Babylon the Great, The Mother of Harlots and abominations of the earth."

The "beast" she sits upon is easily identified. It is the Roman Empire, and she herself, we are informed, is "that great city, which reigneth over the kings of the earth." How the Popes did rule-and still try to rule- over the kings of the earth is too well known.

She is the false bride, having her seat at Rome. She professes to be the bride of Christ, but Christ describes her to John in Patmos, through His angel, as "The Great Whore." The true Bride we read of in chaps. 19:7; 21:9-22:5.

Satan has his counterfeit bride and city (Roman Catholicism and Rome). The Lord Jesus has His Bride and City in blessed contrast. On earth the false has horribly persecuted the true. John saw the woman (17:9) "drunk with the blood of the saints, and with the blood of the martyrs of Jesus."

It has been estimated that millions of confessors met their death in the dungeons of the Inquisition alone, not to speak of the uncountable numbers done to death in other places, including many thousands in our land (Great Britain), of its best and most godly. How terribly true is the prophetic description, "drunk with the blood of the saints, and with the blood of the martyrs of Jesus."

Why did she put these to death? Because they stood for the authority of the Word of God as against her authority, her superstitions. Is she not infidel and anti-christian?

Rome is the same today as ever. "Semper eadem" is her motto. She lacks the power to do as she once did, but not the will.
Let us turn again to Revelation (17:2) to get a prophetic summary of her moral character:"Babylon the Great … has become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird."

She will be the object of the most severe of God's judgments, and her fall and destruction the theme of heaven's praise and thanksgiving (Rev. 19:1-4). Let us beware of having anything to do with her.

The Pope is not the antichrist, but he and the system of which he is the head are anti-christian-the devil's great counterfeit of the Church of the Living God, of which Christ is the head (Col. 1:18), and of which the Holy Spirit alone-not the Pope-is Christ's Vicar on earth (John 14:16, 21; 16:13).

The Pope's system, Romanism, will be destroyed by the ten-kingdomed confederacy-the revived Roman Empire (Rev. 17:16,17), of which the "League of Nations" is the prelude. The antichrist will be destroyed by the Lord Jesus when He comes in glory (2 Thess. 2:8-10; Rev. 19:19, 20). F. L. Harris

(Continued from p. 111)

"So then ye are no more strangers and sojourners, (R.V.), but fellow-citizens with the saints and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Corner Stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord:in whom ye also are builded together for an habitation of God through the Spirit" (Eph. 2:19-22).

Words are said to be signs for ideas, but if we would behold them in a more fascinating role, we must transmute them into pictures. As signs they are but stiff finger-posts, pointing the way along the pathways of thought, but as pictures they blazen the thought before the mind, in such a way that it takes up its bed and walks. It joins the peripatetics. The word becomes all alive, and quickens the mind with its picturesque perspicuity.

Ellicott thinks that the expression "stranger" may be paired off with the word "fellow-citizens," while "sojourner" may find a mate in "householder," in a sort of double wedding of opposites, a union not entirely unblessed with happiness.

The "stranger" suggests the immigrant, landing on the Battery, in New York City, poor, hesitant, forlorn, desolate, the future misted with uncertainty, the present pregnant with ponderous perplexity. In the "fellow-citizen" the "stranger" is transformed and transfigured; he is surrounded with compatriots, and threads his way with no uncertain steps amid the maze of our busy marts, "one of us." The country belongs to him. Again, the "sojourner" is the homeless wanderer, here to-day, away on the morrow, the habitant of a wayside inn or chance hostelry, his acquaintances friendly solely for what they may get out of him, one seen, as the Afghans are said to regard the stranger, as a "bird of gold to be plucked to the last feather." One of "the household," on the contrary, is bound up in the life of a home-circle, and if, as the word suggests, "domestic," yet "domiciled" with a loving master, and reveling in the word "our," like the trusty servant of an old English lord, whom Charles Spurgeon sketches:"They were down in the country, and there was a wagon standing at the door of the country-seat, and his lordship said, 'John, whose wagon is that?' "Oh,’ says he, 'that is ours, my lord; it has brought some of our goods down from the town.' In a minute or two the lord said:'John, what coach is that coming up the drive?' 'Well, my lord,' he says; 'don't you know that's our carriage?' 'But,' he said, 'I see some children in it; are they our children, John?' 'Oh, yes, my lord!' he says; 'Bless their hearts! They are our children; and I am going downstairs to bring them in.'" John was a household-er in the homely sense of our text. But how pitiable an object is the man "without a country" and without a home! Yet when the man without a country and without a home finds both country and home, he, above all others, knows in practical experience the true meaning of the word "blessedness." And if that be true of worldly relationships, doubly and trebly is it true of the heavenly relationships. Paul must have gloried in his Roman citizenship on the steps of the castle in Jerusalem, when, right on top of his maltreatment at the hands of the mob, the soldiers themselves were about to scourge him. His claim to it had been like some magic incantation, and the cruel thongs fell from him and the scourging was at once taboo. I warrant me, however, that in the Roman prison he gloried still more when, with Roman bonds upon him, he wrote his beloved Philippian householders, "For our citizenship is in heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our bodies of humiliation, and fashion them like unto His own body of glory, according to the working of that mighty power, whereby He is able to subdue all things to Himself." Such citizenship meant escape from greater evil than any implied in mob violence and illegal scourging in Jerusalem, the "city of dreadful night." And if Paul thought of his birth in Tarsus, "no mean city," with justifiable pride, with what joy abounding must he have looked on to the heavenly fatherland and "the city that hath foundations, whose builder and maker is God." He had all those Christian virtues that Peter tabulates as requisites for keen-sightedness, and therefore he could "see afar off."

The expression "of the household of God," or "householders of God," as it is literally, bespeaks our home in the assembly here below, however, as well as membership in the "many mansions."

How lovely is membership in the Assembly of Christ! What a home the "Church of the living God" makes Christ's own, in the world. Within its doors we are with Christ; and with Christ, we are with God; and to be with Christ and with God, in fully appreciated fellowship, is just the very happiest lot on earth, as it is the chief joy of heaven. And should not the retrospect, Now a citizen, but once a stranger; now of the "household of God," but once a sojourner, sprinkle oil on its kindled fires? The metrical version of an ancient psalm, portraying the joy of the captives returned from Babylon, is jogging precious memories, even as I write, and our joy should be as much greater than that of the captives as our deliverance has been the more magnificent and profound. "Now" and "once," "now" and "once," is a precious antiphonal chant:

"When from bands, her sons redeeming,
God to Zion led the way,
We were like to people dreaming,
Thoughts of bliss too bright to stay.

"Filled with laughter stood we gazing,
Loud our tongues with rapture sang,
Quickly with the news amazing,
All the startled nations rang.

"See Jehovah's grace and glory,
Mark what love for them He had,
'Yea, for us!' Go, tell the story!
This He's done, and we are glad."

A lovely little verse in the 68th psalm, another "redemption song," "He setteth the solitary in families," nestles softly between the words, "A Father of the fatherless, and an Advocate of the widows, is Jehovah in His holy habitation," and, "He bringeth out those who are bound with chains." The text seems to me just made for a superscription to our Ephesian theme, an illuminating epitome of its content. If we only actually loved one another as "Christ also loved us, and gave Himself for us," how much more would our Christian assemblies mean to us than they do. What delightful homes they would become! What quiet refuges from the moil and toil of life! Then they would be to us indeed refuges like that of which Alexander Maclaren speaks:"While the storm hurtles its loudest on the outermost coasts of our being.. .an island set in some stormy sea, with wild waves breaking against its coast, and the wind howling around it, but in the center a deep and shady dell, that heareth not the loud winds when they call, where not a leaf is moved by the tempest." Let it then be one of our highest ambitions in life to make them even such.

We now come to the second division of our text:"And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone." The very sudden change in the metaphor here is at first rather disturbing. The train of thought takes the switch at full speed, and we are momentarily rather shaken out of our equanimity by the shift. But does not the very swiftness of the change predicate the eager reciprocity of love? Because God built David a house of cedar, David most naturally and loyally wished to raise to God a house of prayer and praise. But, in our text, God is represented as having dowered us with both country and home, and should we not be more keenly eager to build for Him a holy temple? This house is, of course, the work of God's blessed Spirit. That is true. But shall there not be on our part a spirit of gratitude, that outpours itself in an abounding joy in this work of the Spirit?

This responsiveness on our part, this glad acquiescence in the work of the Spirit, is specified in Hebrews 3 as essential to God dwelling among us, for it says, "If we hold fast the confidence and the rejoicing of the hope firm unto the end." The Old Testament states that God dwells amid the praises of His people, while Peter reaffirms the thought in, "Ye also, as living stones, are built up a spiritual house, for a holy priesthood." It is because God is among us that we praise, and He is among us because we praise. Is it not an altogether astounding and wonderful thing that God delights thus in us?-that He "rejoices over us with singing," that He is "silent in His love?"-that He has found in us a home? It seems almost too wonderful to believe. It would be the faith of a madman, were it not that we are "built upon the foundation of the apostles and the prophets, Jesus Christ Himself being the chief cornerstone." That is the alone sufficient basis of everything. It is a foundation, blessed be God, that is of Himself and "standeth sure." To adapt the words of an Old Testament prophecy:"Thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation. He that believeth shall not be put to shame."

The apostles and prophets in the New Testament era, at least, were of such a type, however, that in no wise could they have been the foundation. "I thank Thee, O Father, Lord of heaven and earth," said Jesus Himself, "because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." A kingdom "built upon babes" could have never stood. Yet has nothing devised of the earth's wisest begun to rival this work of babes. For in those babes God's Spirit wrought, "and the gates of Hades shall not prevail" against the work. It is "growing unto a holy temple in the Lord!" And He,

"Whose dwelling is the light of setting suns, And the round ocean, and the blue sky, and the living air,"

is still in His holy temple. In Christ "we are builded together for a habitation of God, through the Spirit."

"Oh, where are kings and empires now,
Of old that went and came?
But, Lord, Thy Church is praying yet,
A thousand years the same.

"We mark her goodly battlements,
And her foundations strong,
We hear within the solemn voice
Of her unending song.

"For not like kingdoms of the world,
Thy holy church, O God;
Though earthquake shocks are threatening her,
And tempests are abroad;-

"Unshaken as eternal hills,
Immovable she stands,
A mountain that shall fill the earth,
A house not made by hands."

F. C. Grant

(To be continued, D.V.)

A correspondent, calling attention to recent statements to the effect that the kingdom of God is wholly future, and that there is no such thing as a kingdom of God on earth to-day, that in fact it does not exist, asks how we are to understand the following texts:

"Philip preaching the things concerning the kingdom of God" (Acts 8:12).

"Paul.. .preaching the kingdom of God, and teaching," etc. (Acts 28:30, 31).

"Delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son" (Col. 1:13).

"I, John….in the kingdom and patience of Jesus Christ" (Rev. 1:9).

"For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost" (Rom. 14:17).

In the view of the kingdom above mentioned this last verse is considered to have a future, not present, application, and so indeed with all references to the kingdom. That also would mean, I suppose, that even John 3 in which seeing and entering the kingdom are spoken of must be of future application if there is no kingdom of God on earth today.

This view evidently swings to the opposite extreme from that which denies dispensational distinctions, and refuses to admit Israel's future place and glory as God's nation on earth in the coming time of the kingdom during the Millennial age. This latter teaching cannot be too firmly resisted, but we must guard against the other extreme also, for this too will involve us in confusion and contradiction.

If we think of the kingdom of God in the future, as far as this world is concerned we think of the manifestation of the power and glory of Christ as King, reigning over the earth, Israel being restored, saved, and made first of the nations, as prophecy abundantly declares. Then, too, there will be no other kingdom as there is now, for Satan will be imprisoned, he and his hosts being cast out of the heavenlies, so that there is an end to the rule and influence of those principalities, and authorities who are the universal lords of this darkness, and spiritual powers of wickedness (Eph. 6:12). Against these we now struggle. Only at the end of the Millennium Satan will be loosed for a brief final act of rebellion.

It is certain that the kingdom of God does not now exist on earth after this manner. Scripture leads us to believe that two kingdoms exist to-day. The one that will not exist in that future age is present in power to-day, and so also is the kingdom of God in a present form suited to the time. Both are of moral and spiritual character -that of Satan is darkness, that of God, now and ever, light, for God is light. Now men are passing from the former into the latter by the work of the Holy Spirit through the Word. Thus are blind eyes opened to "see," and those who see "enter" the kingdom of God. They are turned "from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me" (Acts 26:18). Thus delivered from "the power (or, authority) of darkness," they are '"translated into the kingdom of His dear Son in whom we have redemption through His blood, even the forgiveness of sins," for in this way the Father makes "us meet (or, fit) to be partakers of the inheritance of the saints in light" (Col. 1:12-14). Such were once darkness, but thus they become light in the Lord (Eph. 5:8). Those made fit by the Father to be partakers of the inheritance of saints in light are already saints as sanctified in Christ Jesus, and begin now to participate in their inheritance as a result of present divine operation. They thus have a present as well as future inheritance in the kingdom of Christ and of God (Eph. 5:5, etc.).

Peter assures a richly furnished entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ, if there is diligence in doing the things spoken of (2 Pet. 1:4-11). This has its bearing for the present and the future. For all such there is that in the future as to the kingdom which they do not now possess except in hope., but there is that which they have of that kingdom in the present which proves its present existence. This is found in the things, in the first fruits, of the Spirit, and it is summarized for us in Rom. 14:17.

Paul's words to the elders of Ephesus are significant. He testified of repentance toward God and faith toward our Lord Jesus Christ, and speaks of the ministry received of the Lord Jesus to testify the glad tidings of the grace of God. He could affirm he had not failed to announce all the counsel of God. But in all this he had gone about preaching the kingdom of God (Acts 20:21-27). These things then pertained to it, and gave to those accepting such a ministry of grace present participation in what that kingdom really meant, while as to outward conditions on the earth they might be accounted sheep for the slaughter and endure present suffering for the sake of the kingdom, since in the present we are found brethren and fellow-partakers in the tribulation and kingdom and patience in Jesus (Rev. 1:9, New Trans.).

When Paul disputed and persuaded as to the things concerning the kingdom of God (Acts 19:8), it could hardly, be exclusively what was future, and then as now non-existent, for it is immediately mentioned that some did not believe and spoke evil of "that way"-surely that way of present faith in Christ and the attendant blessings.

In another place the apostle speaks of those who were his fellow-workers for the kingdom of God (Col. 4:11).

Again, Paul enumerates the works of those who "shall not inherit the kingdom of God" (Gal. 5:19-21). They have no fitness to be partakers of the inheritance of saints in light. And then he immediately says:"But the fruit of the Spirit," etc. There are those in whom that fruit is now produced. Thus they in the present inherit that kingdom, for such live by the Spirit and walk in the Spirit. This cannot be apart from righteousness, peace, and joy in the Spirit-the kingdom of God. This will still be true when the kingdom is manifested in glory on the earth; but believers who have not the glory as yet, produce the Spirit's fruit, enjoy His first-fruits, and are partakers in those moral and spiritual features which belong to God's kingdom both now and forever, in present tribulation as in future glory. Both aspects of truth have their place, neither can be set aside without spiritual loss. John Bloore

It has often been noticed that the Gospel of John has a character peculiar to itself. Though each of the Evangelists has that which is in common with the others, this is much more so in the first three than in the last. On this account the three have been called the "Synoptics." John, on the other hand, while testifying to the same Person, as the "Word made flesh," speaks in a language which is unique. So much so is this true, that critics have been compelled again and again to confess that they have here something which is entirely beyond them. It is only those who know what it is to commune with God who are able to understand this wonderful Gospel.

Not only does John tell certain things related by none other; he also speaks of them in a manner which shows us he has learned them, not by mere observation, but as it were from the very "bosom" of the Lord. These things are true of all the writers, of course, but preeminently so of John, as evidenced by his Gospel.

Among the incidents not noticed by the rest, John relates the meeting which took place between the Lord and His disciple Nathanael. After Philip had been found by Jesus, that willing disciple went in search of his friend, and when he "found" him, he exclaimed, "We Have found Him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph." These two men, whatever their daily occupation, had been diligent students of the Hebrew Scriptures. By this means they had been led to look for the appearance of the Promised One at just this time. The language of Philip indicates this but when he announces the place from whence Jesus was, Nathanael exclaims, "Can there any good thing come out of Nazareth?" Instead of employing other arguments, Philip fastens upon the best one of all, saying, "Come and see."

We are here shown the honesty and sincerity of Nathanael, for as soon as Philip invites him, this man goes with his friend to meet Jesus. As they approached where Jesus was, He was heard to say, perhaps in reflection, "Behold an Israelite indeed, in whom is no guile!" Nathanael hearing this, whether intended for his ears or not, asks, "Whence knowest Thou me?" It is to be noted here that he does not say, exactly, "How?" but "Whence?" as if inquiring the origin from which this knowledge came. We may be sure that after hearing that Jesus was from Nazareth, the words of Jesus concerning him came with no ordinary force. The answer of Jesus to this question entirely satisfied Nathanael as to "whence" Jesus was, and he exclaims in astonishment and conviction, "Rabbi, Thou art the Son of God; Thou art the King of Israel."

What then was it which brought to Nathanael this deep conviction, and led him to such a noble confession of the One who even then was "despised and rejected of men?" It was the saying of Jesus to him, "When thou wast under the fig-tree, I saw thee." From these words the godly Israelite learned that he was in the Presence of the "Searcher of hearts." This lowly Nazarene was, to Nathanael’s astonishment, none less than the "God of Israel!" What a marvelous revelation to the soul of this true Israelite! While rejected by the nation to whom He had come, here is a man who learns from the lips of Jesus that which causes all doubt concerning His divine glory to vanish. Not only is Jesus the "Son of God," He must also in that case be the true "King of Israel."

"When thou wast under the fig-tree, I saw thee." Here was a revelation to Nathanael's soul that the God whom he sought in communion and confession had indeed "come down" to "deliver" His people, as of old He had done when they were held in oppression in Pharaoh's land. But it was no mere national deliverance which Nathanael sought. For though, as every true Israelite should, this man "hoped" for that mercy which should arise to them as a people of God, there was no doubt a deep personal need which Nathanael felt when he retired beneath the "fig-tree" on that special -occasion. The words of Jesus to him indicate that there was a certain moment, supreme in the history of his soul, when Nathanael longed and cried out, under the depths of the fig-tree's seclusion, after the living God. Surely here was no mere national enthusiasm, in expectation of a Messiah such as would suit the pride of the human heart; it was a soul feeling its own barrenness and unfruitfulness, seeking the One who alone could answer every need of man.

This desire, and that which led up to its fulfilment in the discovery of the Son of God in the person of Jesus of Nazareth, has been touchingly set forth in the words of the well-known hymn-writer, Dr. Ray Palmer, as follows:-

"I saw thee, when as twilight fell,
And evening lit her fairest star;
Thy footsteps sought yon quiet dell,
The world's confusion left afar,

"I saw thee when thou stoodest alone,
Where drooping branches thick overhung,
Thy still retreat, to all unknown,
Hid in deep shadows darkly flung.

"I saw thee, when as died each sound,
Of bleating flock or woodland herd;
Kneeling as if on holy ground,
Thy voice the listening silence heard.

"I saw thy calm, uplifted eyes,
And marked the heaving of thy breast;
When rose to heaven thy heartfelt sighs,
For purer life, for perfect rest.

"I saw the light that o'er thy face,
Stole with a soft, suffusing glow
As if, within, celestial grace
Breathed the same bliss that angels know.

"I saw-what thou didst not-above
Thy lowly head an open heaven;
And tokens of thy Father's love
With smiles to thy rapt spirit given.

"I saw thee from that sacred spot
With firm and peaceful soul depart;
I, Jesus, saw thee-doubt it not-
I read the secrets of thy heart."

Wm. Huss

PART II.

(Continued from p. 301)

Christ is coming because the earth must have a righteous Ruler. Human rulers are weak, sinful, ignorant, ineffective. How many have failed within a brief time and gone out of office. All human governments are selfish, some much more so than others, but they cannot rule impartially. Christ can. He had no selfish interest to serve when He was on earth; He will have none when He comes to reign. When we look about and realize a little of the terrible evils of human governments, we turn with joy and thanksgiving to such Scriptures as Psalm 72, which show what His reign will be. All through the Prophets are scattered references to His glorious reign, but in this psalm are gathered many more items of the glory of Christ's reign here on the earth. The certainty that not only all this glorious recital will be fulfilled, but that the reality will be far more glorious than any description that can be given, gives us patience to wait for the time of His coming. All the evil that is about us cannot dim for an instant the blessedness of the hope we have of seeing Christ for ourselves with our own eyes, and with the hope also of His setting all things right on the earth, judging the world in and with righteousness. Now there is so much power with the evil, Satan seems to get his way so much, and to be able to ruin that from which we hoped good would come, that it is very blessed to know surely that man's day is swiftly coming to an end, and that before long our Lord Jesus Christ will bring about righteous rule and procedure everywhere upon this earth.

Now, there is all this evil; then, Satan will be banished, righteousness will reign over the earth. Whenever we meet with any evil, we can know that it will not be in existence when Christ is reigning here. We can rest our souls upon this. Now, Christ is away and Satan and his minions are active here. Then, there will be no Satanic power at all, the power of Christ will be supreme. All governmental evils will be gone, as will unemployment, what men call "hard times," and human need. There will be none of the misery, want, and wretchedness which so darken the earth at present; no robberies, pillage, murders; no underworld to breed crime, wickedness and death.

1 Cor. 15:24, 25 indicates that the work of Christ in putting down "all rule and all authority and power" is to continue for some time. "For He must reign till He hath put all enemies under His feet." Does this mean human or spiritual enemies, or both? Rev. 19; 11-21 covers only a part of the earth-the part that has had the light of the gospel and rejected it, has become apostate. It is Christendom which organizes against Christ, that He will destroy; 2 Thess. 2:3-12 takes place in the civilized nations of the earth; it could not take place in the most of Asia or Africa. Christ will deal with each nation and kingdom in wisdom and with righteous judgment. Prophecy-even New Testament prophecy makes known only a small part of what Christ will do when He comes (that is, the steps and means of His work), but in His own way and time He will "put down all rule and all authority and power." How long this will take, or what means will be used, we do not need to know. But we know from Scripture that one of the results of Christ's coming will be His taking over the government of this earth.

Another work of Christ in His coming will be the fulfilment of His promises to His earthly people, the Jews. It is difficult for many to comprehend the relation of this people to the purposes of God. On the one hand, there is the teaching that there is no broad line of distinction between the Jews and the Church of God, but Romans 9-11 ought to settle that. God has a heavenly and an earthly people, and the relations between them and Christ are very different. Then there is the teaching that the Jews in the future are to be merged with the Church; Matt. 19:28 should show the unscripturalness of this.

All through the Prophets are promises to this people, to be fulfilled when Christ comes again. These promises were not made to the Church, they are never applied in the New Testament to her; the kingdom of heaven is not the Church. Hence one of the great results of Christ's coming will be His making good all the promises in the prophecies. Chapters 11 and 12 of Isaiah outline the result of Christ's coming for Jew and Gentile and the joy that comes to the world with His coming. There will be no joy for the haters of Christ, but for those who receive Him there will be the joy told out in Isa. 12 and in many of the psalms. How praise swells out from-hearts which are full of the joy that the presence of Christ gives!

Christians now know the joy that is the fruit of the Spirit, that joy which none can know apart from faith in Christ, the joy of the redeemed. "Behold, God is my salvation; I will trust and not be afraid:for the Lord JEHOVAH is my strength and song; He also is become my salvation" (Isa. 12:2). These are words for "that day" of Christ's coming, but to His own now He said, "These things have I spoken unto you that My joy might remain in you, and that your joy might be full" (John 15:11). Now we have this joy, His joy and His peace (John 14:27). What wonderful possessions to have in this world as it now is-the joy and the peace of Christ Himself! He gives us these fruits of the Spirit. They are for every believer, as the songs and psalms of praise will be for those who are ready for Him when He comes again.

Our joy, peace, and praise now are caused by Christ; by what He is and what He has done. The praises of Israel and the Gentile nations will spring from the same cause, Christ, what He is then to them and what He has done for them. Do you wonder at the praises and thanksgivings recorded of the heavenly companies in Revelation? How great the mercy that lays hold on lost sinners, and so cleanses them and fills them with His joy and His peace that they can thus join in praise to Him. Now His people are tried, tempted, walking by faith, but filled with His joy and peace. Soon they will be with Him forever, sharing in His eternal praises. Now the Jews are scattered as God foretold they would be, ignorant of their own history, destiny, and God's purposes. The nations are in uncertainty. How His coming will change all things for the Jews, the Gentiles, and the Church of God! J. W. Newton

RUSSIA

In connection with the mention of Russia in our last issue the following has just come to hand from a brother who is in touch with believers in that country:

I spend a_ good deal of time in visiting the countries adjoining Soviet Russia and am in touch with many Russian believers both within and outside that country. I have just returned from a journey chiefly in Poland, which took me to the borders of Russia.

There is much need for prayer that our brethren in Russia may be preserved in the crushing persecution to which they are now subjected, and that the testimony of Jesus Christ in that country may not be destroyed.

In the earlier pages of this number will be found a stirring account of how a faithful witness was used in bringing souls to Christ.

HARBOR WORK-Port of New York

Work among the seamen in this port goes forward with everything to cheer us. The Lord has not forsaken, even though the times are difficult, and so long as the day of grace continues and souls that are anxious will listen we must witness for Him to them.

The time of depression and its consequent distress all over the world has given many of the lads on ships cause for sober thought. There is a growing feeling amongst almost everyone we meet that something ominous is coming on this world. This affords excellent opportunity to show men from the Word (and we cannot number the many we have spoken to) just what will take place. There is nothing that can take the place of a simple reading of Scripture verses to those who are groping for light, and we bless God for the attention so many seamen exhibit, especially those from the British Isles, where a good substantial Bible background has not altogether lost its influence.

I found a young steward on a trans-Atlantic passenger ship a few months ago recuperating from an infected finger. The vessel was due to leave within an hour, but I sat down and talked to him about the Lord. When I finished he showed much concern and said, "Please come again; we chaps down here in the 'glory hole' do not ever have a chance to hear these things. Thank you for your visit."

On a Dutch steamer plying between here and the Dutch East Indies I met a very earnest Christian sailor, a middle-aged man, who because he had lived in New York for some years was able to speak English fluently. He certainly had a hard time of it, for he was out and out for the Lord, and much to my surprise I found that almost every member of this crew (all Hollanders) were bitterly opposed to him and his faith. Several times I visited this dear man and I can thank God these visits proved a real encouragement to him. As a rule, Dutch people are friendly to the gospel. These were not.

I have recently met a very sincere French missionary who labors among the French seamen in this port. Whenever a French vessel comes in he boards her, and so often has he done this that he is known to almost every member of the crews, at least of the vessels that come and go regularly. I had him on a Belgian ship in Brooklyn with me. We were much stirred to hear him testify to the Chief Steward, a Belgian infidel, though an exceedingly polite fellow. Several members of the catering department, together with some officers, listened to the conversation, and from what I could gather myself (I do not speak French) I know he told out the glad tidings with no uncertain sound. A goodly supply of calendars in French to these men always makes a point of contact.

The members of the LIFE-LINE GOSPEL MISSION in Brooklyn have very heartily co-operated with us in taking care of seamen who are willing to go to a Mission. Where men can understand English I invite them to spend an evening at this Mission (it is always open) and as we promise a ditty-bag to every one who attends the men go in good numbers. Mr. Chapman, the leader, a devoted Christian, has done everything he can to make the lads welcome, and I am happy to report some definite conversions as the result of hearing the Word at this place. To Him be all the praise! -R. A. west.

BRAZIL

Our brother J. P. Ribeiro departed to be with Christ on March 7th at his home in Parintins. Word was received, just after our last issue went to press, from his brother-in-law, Jose Penna, at Parahyba, who had a wire giving no details. Confirmation was received from a son of our brother Ribeiro, but written in Portuguese, which we cannot translate.

As reported in the Feb. No. our brother had undertaken a gospel tour into the interior. He was taken ill and had to return home. He leaves a sick widow and six children, the oldest a girl of 14 years. Our hearts go out to them in their sorrow and bereavement.

BARBADOS

From our brother J. B. Hoze also comes sorrowful tidings. His daughter Consuelo, who has been her father's constant companion from childhood, was taken from him quite suddenly by consumption, leaving two young children. Her end was bright and happy, giving our brother cheer in his sorrow. Let us be much in prayer for him.

The Missionary Prayer Meeting in Elizabeth that would have been held on the 4th inst. has been postponed to Monday the 25th, as a farewell meeting to our brother Dr. Woodhams and family, with Miss Dejonge and Miss Creighton, who will, D. V., sail by the "Aquitania" at midnight, May 27th.

(Continued from p. 27)

"That in the ages to come, He might show the exceeding riches of His grace."

The English of this passage weakens the force of the original a little. The phraseology gives the impression of a present quiescence of the ages, by and by to be transmuted into activity. The Greek really says "the oncoming ages." The picture is one of present motion. We stand upon the shores of the ocean of time, and look across the intervening stretches to where a great wall of water, rising ever higher as it approaches, is heaving forward, irresistibly, majestically, inevitably, till the moment when it shall spread itself out, widely sweeping, at our feet. It is not, indeed, that in time now being, there is no display of grace. It suffuses the entire scene. It permeates the atmosphere with a dim glory. But in those "oncoming ages," when the King of Grace shall disclose Himself, the "wings of the morning" shall have brushed away all shadows of the night, and there shall be no let nor hindrance to perfect vision:

"Not a cloud above,
Not a spot within."

To put the thought a little differently-the last words John Bunyan's old Mr. Honest shouted, in that immortal allegory, Pilgrim's Progress, as the waters of Jordan surged about him, were "Grace reigns." But his was the seer's vision. It was Faith's anticipation. Grace is, indeed, now enthroned in heaven (Heb. 4:16), but it has not yet entirely "reigned unto life eternal" (Rom. 5:21) on earth. Its reign is now a reign of "right," but not altogether of "fact." In the ages that "are coming on," however, it shall be a reign both de jure and de facto, and thus shall find its richest display. Then truly shall come to pass that saying "Grace reigns," and God's kindness toward us in Christ Jesus shall be regally manifested. So it is no wonder that the "earnest expectation of the creature awaiteth the manifestation of the sons of God" (Rom. 8:19), awaiteth and reacheth out to embrace to the uttermost the goodness of God. And throughout eternity, the Father of Eternity (Isa. 9:6), He who not merely ushers in eternity, but molds and shapes it after His own image, until it become another "impress of Himself," "The King of Grace," for eternity shall exhibit His grace in the full riches of its richness to understanding hearts. And there and then, my brother, we shall understand and rejoice together. Oh, to have large hearts now that they may contain more then.

In the opening bars of a celebrated funeral march, that voices a strain of triumph throughout, the ear catches a short passage of Luther's famous hymn, "A Strong Tower is our God." The music flows on, and ever and again the passage from the old hymn repeats itself, keying the heart up to a plenitude of expectation. Finally, in a moment, every note conforms to the theme, and in triumphant outpouring the music gathers to itself all the magnificent confidence of,

"Ein' feste Burg ist unser Gott." .

Thus the gigantic figure of the Reformation hero seems to head the march and swell its triumph.

In the familiar words of the Ephesian passage now following, "By grace ye are saved, through faith," the song of Salvation is bodied forth, and Paul, little Paul, the Apostle of Grace, so little and yet so great, stands forth in the place of Luther, and his iteration of "By grace are ye saved"* is like the ever-recurring phrase from Luther's hymn, a promise of the magnificent disclosure still to follow, so that our thoughts leap on in triumph, to the end. *The word "grace" occurs one hundred times in Paul's epistles.*

This thought that we are saved, saved from everything evil, saved entirely and exclusively by grace, saved like Paul was, from madness to sanity, from hatred to love eternal, from ways of war to paths of peace, from the hell of our own making to the heaven of God's making, is, where properly apprehended, pure and unalloyed bliss. Here is the "thinking" that is "life and peace."

The grace is God's. It must be His. The faith is ours. The grace awakens faith. As God's goodness, "His kindness," "leads us to repentance," so His grace leads to faith. The more profoundly we realize God's grace in saving us, the more confidently do we trust the "God of grace." Grace is the Mother of Faith, and through Faith the "Mother of us all." As for natural child there is no peace like Mother's arms, so for the believer, the child of God, there is no peace like that found in the arms of Grace, the grace that is in Christ Jesus.

Salvation then is the "gift of God," it is the outpouring of His grace through the channel of the Cross. No profane hand must be outstretched to support this ark of rest. It is "not of works," our works. Within the bulwarks that it has thus raised as temple walls about us, breathing "sanctuary," boasting were a profanity. It is excluded. Unhallowed, sin-stained hands must lay no tool to the sacred structure that God in Christ has fashioned.

Nay, more. Not merely are we protected solely by God, but we ourselves, who are "saved by grace," are His workmanship. We are by no means "self-made men." We are God-made men, a work of creation. We are created unto good works. God has made us good, that we might make good, and the only way in which we, as Christians, may "make good," is that we should be consecrated to the effectuation and perpetuation of good in a world of evil. We are to be a "people for a possession, zealous of good works." We are to be like, in our measure, the picture of the Christ given us by Bickersteth in, "Yesterday, Today and Forever."

"Full of the Spirit He came:His sinless powers All quickened to the uttermost of man:His faith transparent without clouds:His love Clear radiance on the altar of His heart, Fire without smoke of darkness:prophecies Of everlasting joy kindling His soul, Pure, perfect manhood."

God hath ordained beforehand that we should walk, live, in these works. Christ "hath given us an example that we should follow in His steps." God hath sent His Son into this world to live a life like none ever lived before, that He might be our "exemplar." We are to be "imitators of God" in the Person of His Son, "as dear children." We are to "walk in love, as Christ also hath loved us and given Himself for us, an offering and a sacrifice for a sweet-smelling savor to God."

The Past of Church history also calls to us; the noble lives of men who "suffered the loss of all things for Christ's sake" preach with an eloquence louder than the tongues of men or of angels.

To speak of all that trod in Stephen's steps, Who for their Master's sake endured the worst Of vengeance men could wreak on fellow-men, Shame, taunts, revilings, hunger, nakedness, Bonds, dungeons, scourges, tortures, till at last, They yielded up their bodies to he burned, Or bowed their neck to the devouring sword."

Such is the "mind that was in Christ Jesus;" such the noble pattern of living received by tradition from our spiritual fathers; such the high ideals that have been left us as sacred legacies by those "whose praise is in all the churches," such some of the "shining ways" marked out by the feet of leaders who have passed on to their "heavenly reward." When Napoleon stood by the Pyramids of Egypt, he cried to his soldiers, "Forty centuries look down upon you from these monuments." History, and better still, "His story" call to us. The Past of glorious heroism, the Present of splendid opportunity, the Future of high reward, are beckoning to us, calling us to unselfish living, loving service, devoted following. "We are created in Christ Jesus unto good works, that God hath before ordained, that we should walk in them."

"I beseech you, brethren, that ye walk worthy of the calling wherewith ye are called." F. C. Grant

We never ought to be discouraged, because the Lord we trust in never fails, nor can. It is just in 2 Timothy, when all was in ruin and declension, that Paul looks for his dear son to be strong in the faith:there never is so good a time for it, because it is needed, and the Lord always meets need. J. N. D.

Psalm 3 anticipates, doubtless, Messiah in association with the godly remnant of Israel, suffering under oppression and violence, in the last days. They are looked at as having common interests and opposed by the ungodly, but, while trouble multiplies, trust is in Jehovah and deliverance is found. "Salvation is of (more correctly, "from") the Lord."

But it is sometimes helpful to consider some of the Davidic psalms in their natural setting, and notice the circumstances under which they were written. In this we are often helped by consideration of the titles. The occasion which led David to write this psalm we read was "When he fled from Absalom, his son." 2 Sam. IS records this sorrowful story. David, the King, had gratified his heart's desire and brought back his son in unrighteousness. From the moment Absalom returned to Jerusalem, he became a thorn in the side of David, and plotted to wrest the kingdom from his father. In 2 Sam. 15:6 we read that he succeeded in stealing the hearts of the men of Israel from the anointed King.

What a series of crises overwhelmed David at this time! What a bitter drop in his cup of sorrow must have been the treachery of his much loved son! Over the brook Kidron, with a few faithful followers, weeping as they went, passed the rejected King-the very spot the blessed feet of our beloved Lord trod, centuries later, with ' the little band of His disciples. The men of Israel had forsaken their King. David was told their hearts were after Absalom. But the cup of sorrow was not yet full. David ascended the mount of Olives "weeping as he went up." A messenger arrived with news of Ahithophel's treachery. David's bosom friend had joined the conspirators! Still more bitter was the thought, expressed perhaps in the cursing of Shimei, "There is no help for him in God" (Ps. 3:2). God has forsaken him!

Are there not moments in every life when circumstances seem combined against us-when "sorrows like sea-billows roll;" a crisis reached when there is no apparent way of escape, and the enemy would suggest to our hearts of unbelief, "There is no help in God?"

But while others might suggest that God had forsaken David, faith rose triumphantly above the suggestion of the enemy! David says (ver. 3):"But Thou, O Lord, art a shield for me; my glory, and the lifter up of my head." And in the confidence that faith begets, he retired into the presence of God, and there breathed out in prayer his soul agony, and had the consciousness that he was heard:"He heard me out of His holy hill" (ver. 4). Having committed his cause to God, the heart of David rested in perfect peace. "I both laid me down and slept; I awaked:for the Lord sustained me." Thus it must ever be if, in child-like faith, we draw near to our God and Father. We are plainly told, "Be careful about nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the PEACE OF GOD, which surpasses every understanding, shall guard your hearts and your thoughts by Christ Jesus" (Phil. 4:6, 7, New Trans.).

What a privilege is ours! What a blessed exchange! OUR CARES -HIS PEACE; that peace "which surpasses every understanding" garrisoning (taking possession of) our hearts and minds.

"'Mid conflict be Thy love our peace!
In weakness be Thy love our strength!
And when the storms of life shall cease,
And Thou to meet us comest at length,
O Jesus, then these hearts shall be
Forever satisfied with Thee."

With renewed strength David "mounts up with wings as eagles." In the confidence begotten in the presence of God, he comes forth unafraid. He had said (ver. 1):"How are they increased that trouble me." He now says (ver. 6), "I will not be afraid of ten thousands of people that have set themselves against me." Blessed indeed to be able to say, "If God be for us, who can be against us?" To Paul the word was, "My strength is perfected in weakness." It is as we express our dependence and weakness in prayer and supplication, that we realize that God is for His people. The end of all God's ways with His saints we find in the last verse, "Salvation (deliverance) is from the Lord,'! and,'"Thy blessing is upon Thy people." ' '

Our blessed God and Father would teach us to look to Him alone in every circumstance. Deliverance is from Him only, and- whatever may be the exercises and trials. through which the saint may pass, His thoughts are always thoughts of blessing.

"Blessed thought, my Father careth,
Careth for His child;
Bids me nestle closer to Him,
When the storm beats wild.
Though my earthly hopes be shattered,
And the tear-drops fall,
Yet He is Himself my solace,
Yea, my all in all."

J. W. H. N.

(2 Sam. 15:13-23.)

It was a day of darkness and disaster. Absalom had raised an insurrection against his father and had seized . the throne in Jerusalem. Thus David's life was imperilled. Nothing but a speedy flight would render escape possible. So he said to his servants, "Arise, and let us flee, for we shall not else escape from Absalom."

Then it was that their loyalty showed itself in the clearest way, for they declared, "Behold, thy servants are ready to do whatsoever my lord, the king, shall appoint." Words of comfort these for the rejected king as he "went forth, and all the people after him, and tarried » in a place that was far off."

In this rejection David pictures for us our Lord Jesus refused and cast out by His people, Israel. The prince of this world, Satan, has usurped the throne, and through their lusts rules in the hearts of men.

Loyalty and devotedness are called for to-day on the part of all His own. We may challenge ourselves therefore whether we are ready to do whatsoever our Lord may appoint. Have we placed ourselves, our property, our powers, our lives, at His disposal? The apostle Paul in his day expressed this as he said, "I am ready, not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus." Would that such an utterance were true of the writer and of the readers of this paper!

Among the servants that passed on before the king was Ittai, the Gittite. He had come with his followers from Gath, the city of the giant whom David had slain. And it would seem that he had arrived but recently, and had come seeking refuge in David's city. "Wherefore goest thou also with us? Return to thy place, and abide with the king:for thou art a stranger and also an exile. Whereas thou earnest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren:mercy and truth be with thee."

There is a pathos in David's words as he speaks of his homelessness, which may remind us of our Saviour's statement:"The Son of Man hath not where to lay His head."

Ittai's reply is truly noble:"As the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be." Had he learned from David of the greatness of Jehovah and of His unchanging character? The expression, "The Lord liveth," would indicate that Ittai knew His abiding strength and interest in His servants.

The thought of the living God has gladdened hearts all down the centuries. Moses (Deut. 5:26), Joshua (Josh. 3:10), David (1 Sam. 17:26), Hezekiah (2 Kings 19:4), Jeremiah (Jer. 10:10), Hosea (Hos. 1:10), Peter (Matt. 16:16), all speak of God thus. And in the writings of the apostle Paul it is frequently brought before us. This truth, that God lives, has been the resource of faith for%lis saints in all ages and dispensations. With them we say to-day, "We trust in the living God who is the Saviour of all men, specially of those who believe." Happy are those who can echo in truth the aged apostle's words.

So it was with Ittai. He appears to have had confidence that David lived as sustained in life by the living Lord, and would be brought out of his difficulties and reinstated in Jerusalem. But whatever might be the issue, death or life, where David was, there would Ittai be!

He was prepared to die with David or to live with him. His heart was true to the rejected monarch. How great soever the cost, he would be with him wherever he might be. He was held in his heart's affections by the king, and put his life at his disposal absolutely.

Are we" not reminded of the words of the Lord Jesus, "If any man serve Me, let him follow Me, and where I am there shall also my servant be," and of the encouraging promise added, "If any man serve Me, him will My Father honor" (John 12:26)? He would have us to be with Him where He is. And He is in acceptance on high, and we are in Him there, "Accepted in the Beloved." But He is still rejected by the world, and we are called to take our place on His side, and share with Him here.

Christ's death here in this world is figured in Christian baptism, we are baptized to His death. He has gone out of sight from the world, and we in picture go with Him, henceforth to live here in newness of life as strangers and pilgrims, as we journey to the home prepared by His hand for us on high.

Are we true to our baptism? Do we accept the death-place with our Lord as to the world, while we know our place in life with Him for ever?

Thomas, of whom sometimes we are in danger of thinking and speaking in a slighting manner, may teach us a lesson of devotedness. When our Lord said, "Let us go into Judea again," the disciples replied, "The Jews of late sought to stone Thee, and goest Thou thither again?" Then Thomas cried, "Let us also go that we may die with Him." He desired to be with the Master where He went, and to die with Him if He was put to death.

To Ittai, David said, "Go and pass over." He would not keep him back. Love and loyalty had been shown in his earnest declaration. Clearly he could be trusted fully and depended upon in every emergency. "And Ittai the Gittite passed over, and all his men, and all the little ones that were with him."

It was over the same brook Kidron that our Lord took His disciples on the night of His betrayal. He had led them in thought to fullest blessing before the Father in His prayer (John 17). Now He leads them out to share with Him in the world of His refusal (John 18:1).

Ittai had been with David, the exile had found a home with him; now with his heart held by David he would be with him when the king himself was an exile in his own land and obliged to flee from his royal home. Such faithfulness and whole-hearted allegiance must have been a comfort to the outcast king and must have gladdened him at such an hour. Having proved his loyalty to David, the king entrusted a third part of his forces into the hands of Ittai. Honored he was in being counted worthy of such a position. May it be ours to follow Christ in equal faithfulness and loyalty of heart in this day, to seek "the things which are Jesus Christ's" and to await His kingdom and glory. Inglis Fleming

The Book of books ever retains its unique place of supremacy – necessarily so, since every word is "God breathed and profitable." Its divine origin is a guarantee of its accuracy in every detail, and though the critic in his vaunted wisdom and infidelity constantly assails its trustworthiness, denying the correctness of its historicity and chronology, proofs are constantly forthcoming from the discoveries of the archeologist, that our Bible facts can be fully trusted.

It would be difficult to ask a better confirmation of the correctness of Old Testament history and chronology, than that which has lately been given through the discovery of the site of ancient Kirjath-sepher, by the archeological party under the leadership of Dr. Melvin Grove Kyle, whose name is well known to many. Some few years ago Dr. Kyle brought to light much interesting detail regarding Sodom and Gomorrah. Last summer with a party of scientists, he made further excavations in Palestine. This time, the ancient site of Kirjath-sepher (City of Books) was uncovered, with very remarkable results. The following account is taken from the New York Times:-

"The expedition uncovered a mound containing ten distinct cities, one above the other, linking Abraham's arrival in Canaan from Chaldea to the period of Nebuchadnezzar, who raided Canaan.

"These excavations give the world in so remarkable a way a history of the culture in Palestine that it is possible to read alongside Biblical history as the supreme test of its trustworthiness. Only real events leave anything which can be dug out of the ground.

"The fortress at Tell Beit Mirsim, thirteen miles directly southwest of Hebron, which is the ancient Kirjath-sepher, proves to be a mound of ten cities, each separated by burned levels. These ten cities represented only five civilizations. Civil wars accounted for the destruction of the cities.

"The first city dates from 2000 B. C., perhaps earlier, which is Abraham's time in the Scriptures. The same social and political conditions of the story of Lot and the angels are reflected, in the ruins of this first city which approximates the civilization at that time, and not the time of the kings of Judah in the eighth and seventh centuries B. C." (As asserted by critics.)

"There was only one city in the early bronze age, but in the middle bronze age, about 1900 to 1600 B. C., there were six different cities, one above the other, the first two representing the transition from the early to the middle bronze age, the next four being typically middle bronze. These were definitely distinguished by their pottery.

"The turmoil evidenced by these six burnings in the middle bronze age approximates the turmoil of the Hyksos period in Western Asia. The Hyksos kings seemed against everybody except the Israelites, who were royally favored in Egypt.

"In the later bronze age, 1600 to 1200 B.C., there was a city destroyed by Othniel (Joshua 15:17). At the time of the Israelites and the Canaanite conquests in the early Iron age, there is evidence of terrific warfare, shown in a great layer of ashes.
"Naturally, the Israelites, in coming to Canaan after forty years of nomadic life in the wilderness, built a very poor city. This city in turn was destroyed about 900 B.C., undoubtedly, by Pharaoh Shishak, who smashed Judah's defense fortresses, according to the Scriptural account and according to Shishak's inscription on the Karnak Temple in Egypt.

"The last city on the mound was the city of the kings of Judah, destroyed by Nebuchadnezzar, as is conclusively testified to by the discovery of stamped jar-handles which served as tax receipts from King Jehoiakim, who reigned a few years before Nebuchadnezzar's destruction. See Joshua 15; 2 Chron. 12."

The most exacting could not ask better confirmation than this of Old Testament history, especially regarding the chronology of the Bible! Critics have made much cheap wit out of the various dates given in the Word for the events recorded. Even when forced by circumstantial evidence to admit certain recorded incidents as true and historical, there has often been the positive assertion that such events could not take place at the time when according to Scripture, they did occur. Therefore, when it is possible to prove unquestionably both the actuality of the event and correctness of chronology, the infidel critic is completely routed.

This is what makes these latest excavations of Dr. Kyle's so valuable. Adding up dates, it is evident that Abraham lived about 2000 B. C. And when the ruins of the city extant at that time are uncovered, they give a familiar picture of conditions, as given in the Bible, when Abraham and Lot lived.

It has been asserted by critics that the story of Lot was written as late as 700 B.C. These discoveries contradict that assertion. It would be impossible for a writer living 1300 years later than the time alluded to, when social and political conditions were entirely different, with no published history of former days, to describe with such exactness what existed 1300 years earlier! "The grass withereth and the flower thereof falleth away; but the Word of the Lord endureth forever" (1 Pet. 1:25). Man may impotently seek to get rid of the Scriptures by annihilating the Book, or by modernistic onslaughts upon its trustworthiness; but it still remains and will remain, the Book of books!

"Recently in the city of London, England, a Department store sold 10,000 copies of a beautifully bound Bible in six weeks. The demand increased so that the store gave an order for 100,000. This is the largest single order placed for a book. The Manager declared:'There is only ONE book of which any firm would dare order 100,000 copies.' " -From Literary Digest.

"The Word of God is living and operative and sharper than any two-edged sword, and penetrating to the division of soul and spirit, both of joints and marrow, and a discerner of the thoughts and intents of the heart. And there is not a creature unapparent before Him, but all things are naked and laid bare to His eyes, with whom we have to do" (Heb. 4:12, 13, N. T.). J. W. H. Nichols
'HEAVENLY POLITICS'

Every doctrine, as well as every word of God, is only effectually profitable as it is worked out in the soul's deep experience. Head-knowledge will not do. It enables us to make no headway towards heaven, nor does it unfold to us the tenderness of Christ, or the real character of God. The truth as it is in Jesus is more known in one deep trial, than in a year of smooth sailing. Worldly prosperity is but indifferent soil for the Christian to grow in. It rather stunts the soul; and nothing but an Almighty arm can save from the sleep of death. -Selected.

And wherefore bid me wake again
Strains that have slumbered long?
Or thinkest thou the heart of man
Is ne'er without a song?
A harp that trembles to each breath
Beneath the changeling sky,
And still for storm or zephyr hath
Unfailing symphony?

It may be so; but times there are
When storm and zephyr sleep;
And for the touch of human art
The notes lie all too deep.
Another touch-and uncontrolled-
Alone heart-utterance brings:-
Another's hand, and not our own,
Must be upon the strings.

And thus one song have I alone,
And why should it be sung?
A pilgrim's song of home-unknown-
And in a foreign tongue?
A prisoner's song-hope's prisoner-
But what care they, the free?
Who know not thraldom, for the thralled
Will have no sympathy.

Who knew ne'er yet unquiet, know
Not yet the calm of peace:
Who know not guilt and misery
Know not the God of grace!
But this is now my song alone,
And why should it be sung?
A song of joy, but yet unknown,
And in a foreign tongue?

But if thou hast heard that joyous song,
Where ever it is spoken,
Amid the throng-before the Throne-
Amid the day unbroken,
Turn thee to thy God thou mayest,
And faltering, failing never,
The gladness of a happy heart
Pour forth to Him for ever.
Thy soul shall be all melody
That cannot slumber long;
Every breath of heaven that breathes
Shall stir thee to a song,
Amid the cloud of care and grief,
Upon the bed of sighing,
Till they take up the blessed strain
To lull to rest the dying.

Then in the presence of thy God,
Faltering, failing never,
Gladness from thy happy heart,
Pour thee forth for ever.

F. W. G. (May 16th 1860)

Calendar:May 16th to June 15th

DAILY BIBLE READING……. May 16th, 2 Kings 2; May 31st, 2 Kings 17; June 15th, 1 Chron. 7.

SUPPLEMENTARY READING …. May 16th, Heb. 12; May 31st, 1 John 1; June 15th, Rev. 8.

"A garden inclosed is My sister,
My spouse;
A spring shut up, a fountain
Sealed."
Song of Solomon 4:12-14.

There is being erected in Fitchburg, Mass., according to The Literary Digest, Dec. 13,1930, a factory building unique in that it has no windows in the walls nor the roof. It is to be practically independent of outside influences. There will be no intervening clouds to intercept the daylight; no wind and dust, nor outside noises to annoy the operators.

The building is to be illuminated by hundreds of 1000-watt electric lamps so distributed as to eliminate all shadows. And it will be so ventilated as to bring fresh, washed air to all parts of the structure, giving an even temperature as may be desired the year round.

So much for the illustration. But what a picture of God's Assembly-in His thought of it! Shut off from the world and its influences, yet ministering to the world. Separated to Christ who is the all-sufficient Light and Power, yet "doing good to all men, especially unto them who are of the household of faith." What a garden is His!

"Spikenard and saffron;
Calamus and cinnamon, with all the
Trees of frankincense;
Myrrh and aloes, with all the Chief spices."

Those fruits that speak of Himself, and of His glorious work! And then in chapter 6:1,2:

"Whither is thy Beloved gone?
My Beloved is gone down into His garden,
To the beds of spices, to feed in the
Gardens, and to gather lilies."

Do we realize what joy and satisfaction there is for our blessed Lord?-not now thinking of the sweetness to our own souls, but what it must be to HIM. And is that not an incentive to keep His garden barred against the ravages of the world? To keep that living spring shut up from the contamination of the flesh, and the fountain sealed that the powers of darkness may not divert its flow from supplying His garden with living water.

But may we not forget that His "garden inclosed," His "spring shut up," and His "fountain sealed" is for the security of His own, for ALL His own-the weak and the strong; the erring ones and the shepherds-that His flock be not scattered. And also that His enclosure is a barrier against the defiling world, not against any of His blood-bought ones. Herbert Cowell

"Everyone unto his work"-Neh. 4:15. "Now then do it"-2 Sam. 3:18.

The old saying that "Satan finds mischief still for idle hands to do" is terribly true. Even a generous David falls into unspeakable meanness when idle in Jerusalem instead of active before Rabbah (2 Sam. 2:11).

By idleness we do not mean rest. Rest builds up, but idleness destroys.

The Scriptures teem with calls to restfulness. One old text says:"Be still, and know that I am God!" And we hear our Lord saying to His disciples, "Come ye yourselves apart…and rest awhile." Recuperation of the workman by periods of contemplation in his Lord's company is of the Lord's ordering. Indeed, the Christian who is restless cannot do the Lord's work, for, as Wigram says, "His soul is starving amid a shell of duties." Therefore our Lord ordained that the twelve "should be with Him, and that He might send them forth to preach."

But great as is the Bible emphasis upon communion and restfulness, it is ever opposed to idleness, and calls loudly to work; and the Christian who fails to heed this call will suffer for his sin.

Of course it would be unwise to tell others what to do, for the Lord alone has authority to give orders; but all Christians, realizing they are the Lord's servants, should therefore wait upon Him for instructions. However, it is safe to say that all Christians are counted upon to do what they can.

Sometimes we err by attempting things we cannot do; but if we seek the glory of Him whose we are and whom we serve, we shall find our bearings, and be found doing what we really can. Well will it be for us if we ever receive the certificate given of old to a woman who "wrought a good work" on her Lord, a certificate that simply said:"She hath done what she could!"

In this connection we may further remark that the question addressed to Moses, "What is that in thine hand?" or that to the widow whom Elisha asked, ."What hast thou in the house?" or the remark, "There is a lad here, which hath five barley loaves, and two small fishes," show that all the Lord expects is that we put_ to use what we have. And this we can only do by submitting to His disposal.

Turning now to Nehemiah's words, "Every man unto his work!" and to Abner's, "Now then do it!" we would" simply use them as texts to emphasize the facts that God has work for each one of us and that He wants us to begin doing it if we have been laggard. Let us then submit some Bible demonstrations.

MOSES

When he refuses to be called the son of Pharaoh's daughter, and casts in his lot with Israel, he supposes his" brethren will understand how God by his hand will deliver them; "but they understood not." Hence, although he endeavors to carry out his mission, things go wrong. He does not appear to be equipped, the people are not ready, one of them sneers at him, Pharaoh seeks his life, and he flees.
Now what will he do? Away from the limelight of big doings in Egypt, he proves that one day he will "make good." For he refuses to become an idler. Having reached Midian, and sitting by a well, he sees a few women attempting to water their father's flock, only to be driven away by unruly men; whereupon he "stood up and helped them, and watered their flock." As Stoney says:"He is still a servant, every inch of him!" He will not idly contemplate work to be done if he can do it. If he cannot emancipate a nation, he can help a few mistreated women. He does what he can. And we may add:It is a man like that who can be trusted in big things when God's time arrives for him to undertake them.

May it not speak to us? Perhaps we undertook a service which was never carried out. It may be that we were not ready to do it, arid it may also be true that others hindered who might have helped. Or we may have been altogether dilatory because we desired to do something that appeared more congenial than the work requiring attention at the moment. But let us take hold of it, and if we cannot do it all, let us do the part that we can. Perhaps someone says:"I sometimes think of work among children, and have even planned how to do it; but so far nothing has been done." If, however, this work stares you in the face, if you have waited upon the Lord for guidance in details, take hold of it! "Now then do it!"

NICODEMUS

Various reasons are given in explanation of the fact that Nicodemus' visit to Jesus is "by night;" but the old one seems right, namely, that he fears to come by day. However the night-conversation leaves impressions that remain-as a test reveals by and by. Thus when priests and Pharisees ask:"Have any of the rulers or of the Pharisees believed on Him?" he realizes it is "up to him" to answer that question; it is his work.

Let us picture the scene. Here is a proud group of religionists, looking around complacently and expecting no reply to their question. Nicodemus is there, it is true, but who expects him to "drop a bomb?" Yet he does just that, and how? By asking a question that reveals how he looks at things. He asks:"Doth our law judge any man before it hear him, and know what he doeth?" Startled they begin an argument, but no one is listening to them; everyone is thinking about the query of Nicodemus, and the company disperses. Nicodemus does what he can-and it works.

But someone may say:"When confronted by hostile. faces, I become confused!" Well, all the Lord expects of you is that you will do what you can. Would this commend itself to you as a wise move? Suppose you select the best gospel booklets you can find, and familiarize yourself with them; then as occasion arises place them where they belong. Could you do that thankfully? If you could, "Now then do it!"

MATTHEW

Having been called to follow the Lord, he makes a great feast for Him in his house, "and there was a great company of publicans and of others that sat down with them." All we need to know about the "others" is that they are sinners. Matthew makes no attempt to do what he cannot do. Perhaps he does not invite Pharisees and priests to the feast-that we do not know. But he certainly does approach his associates, and secures a large audience for One who can speak to them as no other can. A publican who, so promptly, gathers "a great company of publicans and others" to hear the Lord, is attending to his work; he is doing what he can.

Now the Lord expects to gain a hearing from certain people through us. We may have a friendly neighbor, or relative, or fellow-worker, that in some way we may get into touch with Christ. He-blessed Master!-lays down no strict rule how we should go about it, but He watches us most graciously to see if we will arrange the matter. Now granting, kind reader, that you would hate to fail under such circumstances, will you make it your business to bring some such folks to a place where another tells them of Christ? In that case you will be doing work not so very unlike that of the apostle Matthew. Of course if you can secure the result in a better way, by all means go ahead and do what you can. "Now then do it!"

MANAEN

He is attired in soft clothing and brought up in kings' courts-with Herod. But unlike his lustful foster-brother, he obeys the gospel, denies himself, and becomes a disciple of Christ. Consequently we find him in Antioch where, with others like-minded, he ministers to the Lord, and fasts (Acts 13:1-3).

Doubtless this is the ministry of holy priesthood- without distraction. Consequently when Barnabas and Saul are sent forth on their mission to the Gentiles, he is privileged to lay hands of fellowship upon them; he helps forward in every way he can one of the greatest gospel campaigns on record.

Now how are we to account for present feebleness of support in gospel work? May we say there is some self-indulgence to blame? None of us have been brought up -in circumstances of splendor and luxury like Manaen, .but ought we not to feel some shame that we exhibit so little of his self-denial?

For instance, some fifty Christians meet to "break bread" on the first day of the week, but in the evening thirty-five attend the gospel. Perhaps during the afternoon the question had been asked:"Are you going to the gospel to-night?" and the answer was:"I don't feel like it!" What does such a reply indicate? Does it not show that gospel support is put upon the basis of a whim, and not upon the basis of a purpose? Do not self-denial and purpose of heart go together? Were gospel attendance upon this basis, would there not be present at the gospel meeting alluded to nearly fifty persons (allowing perhaps for the absence of some very aged, or of one or two engaged in work elsewhere), plus some strangers? And is it not in such an atmosphere that "gift" comes to light, and "work" beckons and grows?

Of course it may be said that we should take the gospel to people where they are. And this is true. But did you ever know of any who were pleasing the Lord by so doing, who were indifferent to a gospel interest in the Room where they assembled to break bread? For, unless it has been proved to be utterly impracticable, such a Room ought to have the reputation of a place where a good gospel can be heard. It ought to have the reputation overheard by a passer-by, who witnessed a man directing a woman's attention across the street, and heard his remark:"Do you see that hall over there with the board on the wall? Well, if you ever want to hear the pure gospel, go there!"

However, let us not say, We will give this a trial. Rather, let us, Manaen-like, deny ourselves, and with purpose of heart take hold of this matter and do what we can. "Now then do it!"

MARY, JOANNA, AND SUSANNA

Mary Magdalene is indwelt by seven demons, and the others named (and some unnamed) are demon-possessed also. But the Lord delivers them and brings them under His protection. Consequently they are very grateful, and are delighted to minister unto Him "of their substance." They attend to that work because it is a very necessary one, and they can do it.

Now although we 'have not been demoniacs, we have been under the authority of darkness, and are indebted entirely to the Lord for deliverance therefrom. Consequently we ought to overflow with gratitude to our Deliverer, and we may show this by ministering unto Him of our substance, that is, by ministering unto those who are His. All-poor and rich-should do what they can in this matter.

Of course, any who, like the three women before us, are people of "substance," have the joy of realizing that a special trust is theirs. And any Christian of means who fails to express his gratitude in terms of cash, is not attending to his work. He is not doing what he can. It is said that one occasion some Christians met to pray for funds to finance one of Moody's campaigns, when a wealthy brother began to invoke divine aid in the matter. Whereupon Moody told him that such a request would be alright coming from others, but coming from him it was "humbug." We hope the brother did what he could thereafter-like Mary, Joanna, and Susanna.

And may we all realize that while such work is really ours, it is ours because it is "The King's business." "Now then do it!"

"The King's business required haste" (1 Sam. 21:8). "Whatsoever thy hand findeth to do, do it with thy might"(Eccl. 9:10).

"Glorious things are spoken of thee, O city of God" (Ps.87:3).

Thus wrote the psalmist of Zion as the eye of faith viewed God's chosen city. It is the celebration of Zion as the scene of manifested glory.

Two glories are linked with it, His foundation and who belong to it. "His foundation is in the holy mountains;" it is immovable, the purpose of God must inevitably stand fast. ,

The Lord loveth the gates of Zion, His chosen city, and its future glory is ensured, for He says (Ps. 132), "Here will I dwell, .for I have desired it." But the psalmist adds (ver. 4), "This man was born there." This surely is an allusion to the coming King, not perhaps as to His first coming in lowly grace-(though He was one of Zion's children), but when God in grace establishes the New Jerusalem, He will be the Firstborn, and "the Highest Himself shall establish her."

Today, while freed from the domination of the Turk, the city of God remains-as she has been for so many centuries-a city of desolation over which is written the expressive word, "Ichabod" (the glory has departed).

The guilty city is still "Baca;" want and woe still characterize her; the descendants of Ishmael still mock the rightful heir; but the day of her glorious deliverance hastens and Jerusalem shall soon be the joy of the whole earth.

Futile will be the efforts of the Zionists and Gentile powers to restore the guilty city to her former greatness; the clock of prophecy must be started by mightier power than that of the kings of the earth.

Another stroke of judgment must fall upon the apostate nation from the hand of the God whom Israel has outraged. Tribulation without parallel in her history will be meted out during that awful last week of Gentile supremacy, when under oppression the remnant cry for deliverance will be heard, and "God shall help her and that right early" (Ps. 46:5). Blessed indeed to contemplate that, in the very scene where every possible indignity and scorn was poured upon the Holy Person of our blessed Lord, honor and glory shall be accorded Him as King of kings. Yes! in the city where He once was the "song of the drunkard," the place where He was humiliated, mocked and scourged, reviled, spat upon, where He gave His "back to the smiters, and His cheeks to those who plucked off the hair," and where the infuriated mob derisively cried, "Hail, King of the Jews!" THERE, yes, there, He shall yet be exalted and loyally welcomed. Homage, obedience and praise shall be accorded Him, and the shout of a glad people shall resound through the streets of the eternal city, "Let the King live forever!"

"Israel's race shall then behold Him,
Full of grace and majesty.
They who set at naught and mocked Him,
Pierced Him, nailed Him to the tree;
Now in glory, now in glory,
Shall their great Messiah see."

Graphically Zechariah portrays the coming of this glorious Person (chap. 14), and tells us that the very place where those blessed feet last trod (Acts 1:12) shall be the first to respond to His touch at His coming, and "at evening time it shall be light" (Zech. 14:7). "The Lord shall be King over all the earth; in that day there shall be ONE LORD and His Name one" (ver. 9). In that day every other name shall be forgotten-He shall be supreme.

Filling David's throne, righteousness, peace and joy shall flood the whole earth, and the blessing of His beneficent rule shall radiate from Zion to the ends of the earth, for, "The government shall be upon His shoulder; and His Name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace." Here language fails to express the greatness and glory of that wonderful scene in" which He shall be preeminent over all.

Surely all this fills our hearts with adoration, for the blessed One whose glories will then be revealed is the One our hearts have learned to love and whose blessed Person we adore.

But we await with joyful expectation that glorious prior moment, blessed consummation of all our hopes, and for which He waits in patience, when as Bridegroom He shall claim His bride, co-partner of all His coming glories. Lord, haste that day!

Soon Thou wilt come-oh, blest anticipation!-
And we shall gaze unhindered on Thy face;
Our longing hope shall have its glad fruition,
And in "those wounds" we shall love's story trace.

Oh, cloudless morn of heavenly light and gladness,
When God Himself shall wipe all tears away!
There shall be no more death and no more sadness,
No trace of sin through God's eternal day.

J. W. H. N.

'Faith sings upon the mountain top, while unbelief welters in the valley" (see Num. 13)

Twelve men traversed with gladness
The goodly "promised land,"
And saw its wealth and fatness
Stand out on every hand.

They longed to take possession
Of its green vales and hills-
To feast on milk and honey,
And drink its crystal rills.

But mighty towering barriers
Defied their entrance there-
The people skilled and powerful
Did strong defense prepare.

Ten men beheld the giants,
And fell prostrate with fear;
They said, "We are not able
To ever enter here."

Two men looked at Jehovah
With faith's triumphant glance,
And said "We'll enter Canaan,
The giants have no chance."

Ten men looked at the cities,
And at each massive wall,
And said, "We are not able
To make these towers fall."

Two men looked up to heaven,
And saw the God of might;
They said:"Come, take the city,
Our God for us will fight."

The bones of ten men whitened
Upon the desert sand,
That lay between dark Egypt
And Canaan's fruitful land.

Two men passed over Jordan,
And dwelt long in that land,
Which God in His deep counsels
For Israel long had planned.

Faith, faith beholds Jehovah,
And trusts His faithful Word,
But unbelief is managed
By Satan and his horde.

C. C. Crowston

I have a mine of jewels-God's own Word-
That flash reflected glory from His face,
Who, since I learned to trust His saving power,
Has kept me in His o'er-abounding grace.

The comfort of my soul when all things fail,
The strength I need, He giveth for the day:
"Let not your heart be troubled;" well He knew
The tendency, while He should be away.

" 'Cast all Thy care on Me;' thou canst not lift
The load and follow Me-'tis Mine to bear-
'Twill hinder in the race I've set for thee;
Just lay it at My feet, and leave it there."

When weary till I know not where to turn,
From everything that worries, frets, and harms,
Then, "The eternal God thy refuge is,
And underneath the everlasting arms."

When clouds look dark, and threatening the storm,
That o'er my head seems just about to burst,
Then, "With His feathers He will cover thee,
And 'neath His sheltering wings He'll make thee trust."

When deep 'neath sorrow's stroke I'm forced to bow,
Then come the sweet assuring words to me:
"If in the day of trouble thou wilt call
On Me, I surely will deliver thee."

Yea, Lord, and all the glory shall be Thine!
"My shield, and my exceeding great reward,"
"My Shepherd," yea, and "Lover of my soul,"
None other can such peace and joy afford.

I'm rich, indeed, beyond all earthly ken,
And free to give, as I am freely given,
No thief can steal, nor moth, nor rust corrupt
The treasure thus laid up with Him, in heaven.

H. McD

"The largest nugget that the Californian gold-fields ever yielded was found upon a claim which was supposed to be worked out. The Bible is supposed by some to be worked out, good enough for former days, but out of date and of no practical value now, and so they have abandoned it for other fields that yield no gold at all. We know that it is an inexhaustible mine of wealth, for it is the word of the living God."

-Extract from "How to Overcome," Mawson.

Calendar:June 16th to July 15th

DAILY BIBLE READING …… June 16th, 1 Chron. 8; June 30th, 1 Chron. 22; July 15th, 2 Chron. 8.

SUPPLEMENTARY READING ….. June 16th, Rev. 9; June 30th, Matt. 1; July 15th, Matt. 16.

Simple indeed the words! But how full of meaning! How searching for our consciences! How appealing for our hearts!

That they might have part with Him, the Lord of glory, the Son of God, He had stooped to wash His disciples' feet. He had given them an example in this of love and care and humility. If He then, Lord and Master, had washed their feet they should wash one another's feet. They should love one another-care for one another-take the lowest place with others for their good.

Typical action His had been. It set forth in figure the great stoop He had made in coming into Manhood, and in going to the cross of Calvary for our salvation and blessing. Further, it presented the present service on high in order that His own might share with Him in His joys before His Father and His God; having "part with" Himself in all that He can share with His loved ones.

"As I have done to you." The pattern was set for those who had followed him, and for us who seek to follow Him today. Let us break up that brief sentence and examine it in detail a little.

"As." After the example He had given, imitating Him, so they were to act. With earnest desire they were to seek the benefit of others-any one of, of each, of all their fellow-disciples. No service was to be accounted too lowly or exacting. No individual was to be beneath their notice or slighted in their ministry.

"There's not a lamb within Thy flock
I would disdain to serve,"

said the poet, expressing the same gracious thought. The Master is great and "despiseth not any."

"I." We think of the Speaker. His majesty and Godhead glories have been unfolded in the gospel. He, the Word, eternal, infinite, the Creator and Upholder of all things. He who became that which He was not before, as He took the body prepared for Him, becoming Man in fulness, holiness, and perfection. He who had trodden His wondrous pathway of glory to God and grace towards Man in which,

"Each wayworn wanderer sought His aid,
And none was e'er denied."

"HAVE DONE. " He had acted in love and lowliness. He had set before them such a picture. In this, as in all, they were to learn of Him who is meek and lowly in heart, and be "clothed with humility," and above all "put on love"-in their dealings one with another. He had done this as they knew right well, coming not to be ministered unto but to minister. Now that He was leaving them and going to the Father He would give them from on high the Holy Spirit, "the Spirit of Christ," so that they might be empowered to follow His steps.

"TO YOU." He knew all about them. Their fickleness, and feebleness, and failure, had been expressed again and again. Soon, in a few brief hours, they would all forsake Him and flee, then one with oaths and curses would deny any knowledge of Him. What comfort is here for all saints! He views every one of them "from the top of the rocks" with the eyes of love, and counts them "the excellent of the earth in whom is all His delight."

Thus should it be with us. Our love to one another, "As I have loved you." Our service one toward another, "As I have done to you." And this towards all His own anywhere, everywhere, according to the opportunity arising.

We "ought to wash one another's feet." This is our duty-the duty of each and all. Not leaving it to a leader, or "gifted brother," but "able to admonish one another" as seeking the honor of Christ and the well-being of His saints.

But if we are to do this our own feet must be cleansed; love must prompt the service, the linen towel of practical righteousness must be about us, we must have the water of the Word, and we must stoop low to perform the service.

And, as has been said, we must not have scalding water, or our brother will not suffer us to cleanse. It is easier to condemn than to cleanse. The proof of our being spiritual is that we can restore.

Oh, for grace to be more like our Master and Lord, and so to be of true help to His own! And "He giveth more grace, but resisteth the proud and giveth grace to the humble;" so we are not straitened in Him. Inglis Fleming

(Continued from p.76)

"For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby:and came and preached peace to you which were afar off, and to them that were nigh. For through Him we both have access by one Spirit unto the Father."

A very capable colored preacher was asked to give the secret of his success as a speaker. He replied:"Well, I fust takes my tex'. Then I 'splains it, then I 'spounds it, and afterwards I adds de rousements." W. E. Gladstone, when he heard the story, said that it contained the secret of success in the House of Commons.

There is, perhaps, somewhat greater reason for explaining and expounding the present passage than in other cases. Its theme is very similar to that which precedes it, and variety of treatment revivifies minds that easily tire. It is as good a work to collect the wood for the fire as to set it alight. And both wood and match are necessary, if we would be warmed.

"He, Himself, is our peace" is the central thought of our text. We have learned of Him through the work that He wrought and the truths that He taught. He once said:"I am absolutely what I am saying unto you." He was equally absolutely what He was doing for them. Word and work are the beautiful oils that blend to limn His portrait.' From them His, face shines forth. And as work and word bring peace, so His Person is "peace." It is peace living and personified. Were it possible for word and work to be obliterated, He would still abide the pledge and promise of their reduplication. "All the promises of God in Him are Yea." He is the very Prince of Peace, last step in the ladder of ascending glories of Isaiah's stirring prophecy (Isaiah 9), and if the ordinary "peacemaker" be called "child of God," then the Great Peacemaker may well be hailed "Only-Begotten of God." How transcendently magnificent is the peace He has wrought!

This peace is one 'twixt man and man, and 'twixt man and God. Its tides flood the Universe. A Chinese exclusion wall had frozen off all approximation of Jew to Gentile, of Gentile to Jew, as we saw in our last meditation. A greater than Chinese exclusion wall barred all men from God. Christ broke down that partition wall. He "took it out from the midst." He leveled the mountain ranges of the "Great Divide." The valleys were filled, the hills were brought low. The crooked was made straight and the rough way smooth, that all men might see the Salvation of our God. Jew and Gentile were free to fraternize, and over them both God might bend in love. Father of a united family.

Christ, also, in His flesh, abolished "the enmity," "slew it." As the "fulfilling of the law" was love, so the breaking of the law was hatred,"enmity." To love's one's neighbor as oneself, to love God with all the soul, all the mind, all the strength-that is to keep the law. To hate one's neighbor, as Jew hated Gentile, and Gentile hated Jew, in a reciprocity of enmity, is breaking of the law. "Lo, I come, in the volume of the book it is written of Me, I delight to do Thy will, 0 My God," is in beautiful
contrast. It is in spirit law's finest keeping. It is love. It is love to God. Christ's reason for the Cross was, "That the world may know that I love the Father." It is love to man. "Who loved me and gave Himself for me" is the specific instance of "love to man."

" 'Twas love, unbounded love, to us,
Led Him to die and suffer thus."

Thus as the "commandments contained in decrees," broken, were "the enmity," so the commandments in decrees, kept, as Christ kept them, even unto death, were love, the love. And the commandments kept swallowed the commandments broken, even as Moses' rod swallowed the rods of the magicians.

Colossians 2, moreover, states that Christ took "the handwriting of ordinances" by which man was condemned before God, and nailed it "to His cross." The blood of the Cross "blotted out" the handwriting, the love of the Cross blotted out "the enmity." His love unto death annulled our death unto love.

And so the imagery glows into warmer intimacy. Jew and Gentile are not merged in a confederacy, nor consolidated into national unity, but a "new man" appears, Christ Himself the Head, and all can sing:

"O Son of God, whose love so free,
For men did make Thee Man to be,
United to our God in Thee,
Are we made one.

"And when this world shall pass away,
May we awake with joy and say,
Now in the bliss of endless day,
We all are one."

The Apostle then emphasizes the Godward aspect of the work, as he had been stressing the manward. The word "reconciled" with its lovely connotation, glides into the context, and suggests "Pacificator" as well as Pax. Reconciliation is an inward work. The peace that Christ has made "captivates" the heart, then "garrisons" it. Hatred for God is superseded by love. Understanding of God supplants misunderstanding. Evil passions with their strident call to strife are hushed by the in-breathings of God's gentle Spirit.

"Every tiger madness muzzled,
Every serpent passion killed."

Reconciliation also means the introduction of the first-fruits of the Spirit, "love, joy, peace." The heavens are now ever tranquil, no matter how the sea toss, or the flood "lift up its voice," for over him "who sitteth o'er the water flood" both sea and flood once beat, in utmost rage, on Calvary. Who then may henceforth be angry with a God who permits the storm, if upon that God have broken all its pent-up strength and fury! Yes, when we were yet "enemies," we were conciliated, appeased, "reconciled." The peace "ever flowing from God's thoughts of His own Son" has ushered in the calm, in which we, as once the disciples on the tranquillized lake, shall reach the other shore.

But our text, seemingly loath to leave so blessed a subject, now apparently retrogrades. "He came and preached peace to you that were afar off and peace to them that were nigh." As a matter of fact, however, we know that our Lord did not Himself, personally, evangelize the nations. Is the order then actually distorted? Is the statement really a perversion? Perish the thought. The reply to the first question is that logic may have a place, but logic may not always control language. A preacher, once criticized for wandering from his text, was defended by, "True, he does wander from his text, but always right into your heart." The "freezing reason's colder part" may have its crystal beauty, but the living beauty of the rose transcends it, and both logic and psychology play their role in Scripture. We have seen Christ as our "peace," and now we see that. "Peace" preaching peace, the message and the messenger blending themselves in a quickening sermon.

"Peace, bring us peace," was often the substance of the anguished cry of the natives of Africa, as David Livingstone moved among them. "And beautiful upon its plains" were the feet of that messenger of God as he brought the glad evangel of Christ to them. "Wherever you run across the footsteps of David Livingstone in Africa," writes Henry Drummond, "there lingers the fragrance of his memory." But that memory was sweet with the Christ-life and the Christ-message. And so we find the answer to our second question. Christ came to all the world when He came from God to Judea. The message of God's reign of love in Christ was too mighty, too important, to be cooped up within the narrow confines of any single country, any single empire. "L'Empire, c'est la paix," boasted Napoleon the Third, but his empire suffered cataclysmic overthrow in the bloody strife around Sedan. "God is love" was the assurance of the first great Evangelist, and Christ's "empire" of love is peace indeed down all the ages. They that were afar off heard the message, and they "that were nigh." And still its sound goes forth:

"If thou wouldst trust, poor soul,
In Him who rules the whole,
Thou wouldst find peace and rest,
Wisdom and sight are well, but Trust is best."

The closing words of our text:"For through Him we both have access unto the Father," suggest the power behind the message, the Blessed Spirit of our God, and another secret of our peace. However blocked and choked our lines of communication in the world, the "line is never busy" that communicates with heaven. "With all prayer and supplication," then, "with thanksgiving," let us approach the Father, for "truly our fellowship is with the Father and His Son, Jesus Christ."

May that same blessed Spirit add the "rousements" for rousing, and yet calming, soothing too, is the theme upon which we have lingered so long. F. C. Grant

(To be continued in next number, D.V.)

Dear brother:-

We all know to our deep sorrow (not so deep as it should be) that there is to-day, among the Lord's people, much self-seeking, much pleasure-seeking, much money-seeking, and a lack of the deep spiritual interest in the things of God which should ever characterize the people of God.

Among some companies of Christian people there is an awakening and a crying to God for deliverance, for blessing, for revival. Should not we too be on our faces before God in self-judgment, confession and prayer for revival? Recently a card came to me which might serve for a suggestion. It read, "O Lord, send a revival, arid let it begin hi my own heart!"

Oh, that the Lord's people everywhere may be definitely before God in prayer, in more prayer, in continual prayer for a revival of His truth, which would be for the blessing of God's people and for the salvation of sinners!

We do not mean anything organized or forced, but simply prayer, more prayer, much prayer that God will put us in such a condition of soul before Himself that He can pour out His blessing upon us.

I would suggest as a scripture on which to hang our petitions,

"Ask, and ye shall receive."

Yours in Christ Jesus, our Lord,

In actual suffering, joy is impossible except by actual union with Christ. Then, even when we are in the whitest heat of the furnace, we have the Son of Man with us; and if we have Him, the fiercest flames will burn up nothing but the chains that bind us, and we shall walk at liberty in that terrible heat, because we walk with Him. Did not faith feed the lamp of hope with oil, it would soon die. Faith sets love a work; thus, believing the mercy and merit of Christ causeth a flame of love to ascend to Him.

Calendar:Oct. l&th to Nov. 15th. DAILY BIBLE READING ………. Oct. 16th, Job 32; Oct. 31st, Ps. 5; Nov. 15th, Ps. 20.

SUPPLEMENTARY READING ….. Oct. 16th, Acts 20; Oct. ,31st, Rom. 7; Nov. 15th, 1 Cor. 6.

An Appeal to Young Christians

My dearly beloved young brethren and sisters in our Lord and Saviour Jesus Christ:-

We are surely living in dark, perilous times, and there is great danger that we may neglect our Christian responsibility, both to God and man, by not giving heed to the things we have heard but allowing them to slip away from us (Heb. 2:1-3). Are we, as young believers, giving attendance to reading, exhortation, doctrine and meditation, that our profiting may appear to all (1 Tim. 4:13-16)? Are we able to say with the prophet, "Thy words were found, and I did eat them, and they were to me the joy and rejoicing of my heart?" (Jer. 15:16). Can we say with Job, "I esteemed the words of Thy mouth more than my necessary food?" Do we exclaim with David, "Oh, how I love Thy Word! It is my meditation. How sweet are Thy words to my taste, yea, sweeter than honey to my mouth" (Ps. 119:97-103). In the light of these scriptures we have miserably failed. If Daniel said, "Shame must cover our face," how much more can we say, "We have sinned and departed from Thy precepts!" Sad to say, it is because of neglect of reading the Scriptures prayerfully that many have lost interest in the things of God, and have been led into paths of disobedience, and become conformed to this present world. Their lives have known little of the reality of true Christian experience.

Let us remember, beloved believer in Christ, God has a claim on us-on you and me. If the time spent in reading the newspapers and magazines, and on worldly entertainments, were spent in reading and meditation on the Scriptures, how we would grow in the grace and knowledge of our blessed Lord, whom we have learned to love. We are saved by grace through faith, and that not of ourselves; it is the gift of God (Eph. 2:8). But knowledge of our Lord and His preciousness comes by work, by labor. The manna of old had to be gathered. Our Lord said, "Labor… for that meat which endureth unto everlasting life" (John 6:27). We must dig into the Word. "The soul of the diligent shall be made fat" (Prov. 13:4), and, "The substance of a diligent man is precious" (Prov. 12:27). If this was practiced in our lives, how much closer we would be drawn to our blessed Lord. Our zeal for others would increase; the lost all round about us would see Jesus in us; saints would be edified, sinners saved, and, above all, God would be glorified. Let us cry to the Lord for a greater desire for the things of God and seek His face in deep humility and confession, knowing He is faithful. Let us hold fast what God has given us, holding forth His Word, strengthen the things that remain by not forsaking the assembling of ourselves together, and wait and watch for His soon return.

"Now unto Him that is able to keep us from falling and to present us faultless before the presence of His glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and forever" (Jude 24, 25; 1 Cor. 15:58).
From your brother in Christ Jesus our Lord, in searching the Scriptures,

James Derks.