In Psa. 50:5, the Psalmist says:"Gather my saints together UNTO ME; those that have made a
covenant WITH ME by sacrifice." There are two expressions in this verse to which I wish to draw
your attention. The first_UNTO ME_gives the Person to whom the saints are gathered; the
second_WITH ME_gives the authority for their gathering. We must never confuse these two
truths, nor reverse their order. In Matt. 18:20 (J.N.D. Trans.) we have the same order:viz.,
"UNTO MY NAME" and "THERE AM I IN THE MIDST OF THEM."

By referring to Lev. 18:3,4, we see that the children of Israel were not to do after the manner of
the Egyptians, in whose land they had dwelt; nor were they to do after the manner of the people
of the land of Canaan! whither the Lord was bringing them. They were to be safeguarded by doing
the judgments of the Lord and keeping His ordinances, to walk therein; for "I am Jehovah your
God" (J.N.D. Trans.). There was no gathering to the Lord’s name in Egypt or in Canaan by the
people of those lands. Consequently, the people of God must preserve their distinct character as
such by refusing to be linked with them in their religious practices.

It was impossible for the Israelites to remain with the Egyptians or Canaanites and be gathered
UNTO HIS NAME to God’s glory. All Christians are right positionally _i.e., "in Christ"; but
to be right practically, we must seek to be gathered according to Deut. 16, "in the place which the
Lord shall choose to place His name there."

In I Cor. 12:12,13, we learn that there is one body, that we are all baptized by one Spirit into one
body, and have been all made to drink into one Spirit. This unity, thus briefly described, is in the
sight of the Lord, whatever may be the outward condition as seen by men. The question is:Are
Christians so gathered that the oneness of the body of Christ, as taught in the Scriptures, is made
manifest to God’s glory?

Coming to the New Testament, we see the Lord calling and gathering disciples to follow Him.
Andrew and Peter, Philip and Nathanael are seen following Jesus in John 1, while James and John
are noticed in Matt. 4:21,22. By the time we reach Matt. 10, the number has increased to twelve.
Passing into the Acts, we see the grand culmination of this wonderful truth in the formation of the
Church; and all with the specific purpose of having a people together to His glory, as they follow
Him in this world.

One very subtle form of temptation which the enemy employs in seeking to get the people of God
to dishonor Him is an appeal to what is natural. This is seen in Pharaoh and his several
propositions. In Exodus 5, Moses and Aaron tell Pharaoh that they are commanded to go three
days’ journey into the wilderness to hold a feast to the Lord. Pharaoh bluntly refuses to let them,
whereupon the taskmasters lay upon the children of Israel even heavier burdens than before.

Finally, in chapter 8, Pharaoh proposes a compromise:"Go ye, sacrifice to your God in the land."
Then later, he says he will let them go to sacrifice in the wilderness, "only ye shall not go very
far away."

In chapter 10, after further judgments have been visited upon Egypt, Pharaoh’s servants tell him
to "let the men go," inferring that their families be left behind. Then, lastly, Pharaoh proposes that
they take their little ones with them, but leave their flocks and herds in Egypt. How subtle is the
enemy in seeking to hinder the people of God! Let us never be deceived or misled by any of his
wiles!

Regardless of reproach or persecution, let us always remember that the path of obedience to the
Word of God is the path of blessing in every age.

The city of York had been on my mind for some months, and I had often looked to the Lord in
prayer about it. I was returning home one day from Scarborough, and had about three hours to
wait at York. As I walked over the bridge, I lifted up my heart in prayer, and asked the Lord, if
it were His will that I should preach the Word there, to give me a congregation that day. Whilst
I was in prayer, I met a great crowd turning down by the castle. The Lord said, "Follow this
crowd." I found there was going to be a funeral of some Roman Catholic dignitary. We walked
on until we came to a large shed. The rain fell at this moment, and the people rushed in and filled
the shed. I felt it was the Lord’s will I should stand in front of the shed. I took out my Bible and
read the words, "Blessed are the dead which die in the Lord." A very large company gathered in
front. Some hundreds heard the word with marked attention. The Roman Catholics seemed to
think I was one of themselves, and, crossing themselves, came very close. I was led to dwell first
on the blessedness of those who now fall asleep in Christ. I did not refer to the special time to
which this text applies; but, as a general fact, how blessed is the soul that departs from this scene
to be with the Lord. I then showed that the Word did not say, "Blessed are they that die in the
Roman Catholic church, or in the Protestant churches, but IN THE LORD." This caused rather
a flutter, and then even greater attention, whilst I endeavored to shew from Scripture, what it was
to be "in the Lord."

As I closed, a man asked me, in a distinct, clear voice, that was heard by all, "Do I understand
you to say, that a man may know in this world that he is saved, and that he has eternal life?" This
question, and the answer, appeared to have great effect on many, as I showed from Scripture that
it was the privilege of all believers, to know that they were "justified from all things," and had
peace with God. For the Word says, "Be it known unto you, therefore, men and brethren, that
through this Man is preached unto you the forgiveness of sins; and by Him all that believe are
justified from all things." If we believe God, how can we doubt what He says:"Be it known unto
you"? Other Scriptures were quoted, and just as I finished my answer, the head of the funeral
approached us, being about two hours behind time. Let us not say this was very strange; it would
not be so at all if we walked more in faith.

"Who then is a faithful and wise servant, whom his lord hath made ruler over his household to
give them meat in due season?" (v. 45). It is not a question of evangelizing here, but of care for
the household. The principle of trading outside with the Master’s gifts will come by and by (chap.
25:14, et seq.); but here the great thing is that, as the Lord loves His saints ("whose house are
we") so He makes much of faithful or faithless service within that sphere. For I need not say that
faithfulness to the Lord involves no denial of the ministry He provides. Ministry when real is of
God; though the mode in which it is exercised is often, wrong and unscriptural. Ministry is not
Jewish, but characteristic of Christianity. But it is a thing very apt to lose its true character.
Instead of being Christ’s servants in His household, many sink into the agents of a particular body.
In such a case it always flows from the church or denomination. Real ministry is from Christ and
Him alone. Therefore the apostle Paul says he was the servant or bondman of Jesus Christ; never
deriving his mission from the Church or being responsible to it for his work. The gospel and the!
Church were the spheres of his service (Col. 1); but its giver and his Lord was Christ Himself
exclusively. It appears to me that this is necessary, in order that ministry should be recognized as
divine; and nothing but divine ministry is owned in Scripture, nor should be by God’s people now.
This, then, is the first thing our Lord insists on, that the faithful and wise servant whom the Lord
makes ruler over His household be found doing His work, caring for what is so near to Christ.
It is a most painful proof of the low state of the Church in these days that such service is regarded
as "waste" of precious ointment. So completely have even God’s children fallen from the thought
of true ministry that they think it idleness or proselytism to attend to those that are within. Why
not preach to those without, say they, and seek to bring such to the knowledge of Christ? But this
is not the first thing our Lord presses. The "faithful and wise servant" had to do with those within;
his object was to give them their meat in due season; and the Lord pronounces that servant
blessed. "Blessed is that servant whom his lord when he cometh shall find so doing." Others might
raise questions as to the servant’s title; but He simply says, If I find you "so doing," blessed are
you. The great point is to be doing His will. It is not title or position, but doing the work which
the Lord wishes to be done.

But now comes the other side of the picture:"But and if that evil servant shall say in his heart,
My lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink
with the drunken" (vers. 48, 49). There you have the great danger of the professed servants of
Christ in this world. First, wronging the fellow-servants by assuming an arbitrary place. Authority
is right where it is exercised under obedience to Christ. No change of circumstances or condition
alters the truth that the Lord remains Head of the Church, and raises up servants at all times to
carry out His wishes with authority. But here it is man’s will, where the servant takes the place
of the Master, and begins to smite his fellow-servants. Secondly, along with that, there is evil
communication with the world. It is not said that he is himself drunken; but there is association
with the world. "Evil communications corrupt good manners." Where the thought of the Lord is
gone, ministry loses its true character. There will be oppression towards those within, and evil
commerce with those without. "The lord of that servant shall come in a day when he looketh not
for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his
portion with the hypocrites:there shall be weeping and gnashing of teeth" (vers. 50, 51). It
supposes that the servant still pursues the same course, and is found there when the Lord

comes_his heart thoroughly with the world. He began by saying in his heart, My Lord delayeth
His coming. This is far more than wrong thoughts about the coming of the Lord, which some
saints might hold without this Scripture applying to them. If there were, on the other hand,
persons professing to look for the Lord’s coming and acting as if they did not believe it, they are
much more like the servant saying in his heart, My Lord delayeth His coming. What the Lord
judges is not a mere mistake or doctrinal blunder; but it is the state of the heart_content that
Christ should stay away. If we are desiring something great and of esteem among men, how can
we say, "Come"? His coming would spoil all our schemes. We may talk about the Lord’s coming
and be learned about prophecy; but the Lord looks at the heart and not at the appearance. Let the
profession be ever so loud or high, He sees where souls cleave to the world and do not want Him.

In order that the mind of Christ may be formed in us, the apostle presents Christ before us as our
perfect Pattern. In Philippians 2:5-11, we have a touching presentation of the lowliness of mind
that was expressed in Him in His marvelous journey from Godhead glory to the cross of shame.
Let us note, the force of the passage is to present not simply the downward path He took, but the
lowly mind which marked Him in taking the path.

First:Christ is presented as "being in the form of God." No man could pretend to describe the
form of One "whom no man hath seen or can see"; nevertheless we are told what was the mind
of Christ while yet in the form of God. His mind was so set upon serving others in love that He
thought not of Himself and His reputation but "made Himself of no reputation," and laid aside the
outward form of God_though never ceasing to be God.

Second:He exhibits the lowly mind by taking "the form of a servant." Not only does He serve,
but He assumes the form that is proper to a servant.

Third:still further does He express the lowly mind by the particular form of servant He assumed.
The angels are servants, but He passed the angels by. He was made a little lower than the angels
and took His place "in the likeness of men." He passed by the higher form of servant to take the
lower. He was made "in the likeness of men":a word that surely implies manhood in its full
constitution_spirit, soul, and body; though, be it remembered, not manhood in its fallen
condition.

Fourth:still further is the lowly mind expressed in Christ; for when "found in fashion as a man.
He humbled Himself." He did not take occasion by "being found in fashion as a man" to exalt
Himself amongst men according to the natural thought of His brethren, who said, "If Thou do
these things, shew Thyself to the world" (John 7:3,4), but He humbled Himself. He did not claim
His rights as a man.

Fifth:yet further He expresses the lowly mind by becoming "obedient." He might have become
a man and commanded, but He takes the place of obedience. This implies the laying aside of
individual will, to do the will of another.

Sixth:then again the lowly mind is seen by the measure of His obedience, for He was "obedient"
even "unto death." This was more than obedience, in obedience He gave up His will; in death He
gave up His life.

Seventh:finally, His lowly mind is expressed in the death that He died. There are many forms of
death, but of all the deaths that man can die, He died the most ignominious of deaths_"the death
of the cross." This was more than an ordinary death; for while in going to death a man gives up
his life, in going to the death of the cross a man gives up, not only his life, but his reputation
before men. Thus it was with the Lord. In going to the death of the cross, such was His lowly
mind_so truly did He ignore self_that He gave up His reputation before men and "was numbered
with the transgressors."

The path of Christ furnished a continual feast to heaven.

"While I was musing the fire burned"_literally! (See Psa. 39:3). My musings had been on "the
goodness of God,” and it was this goodness which recently spared us our home.

The goodness of God was first made known to us when we were in our sins, and it led us to
repentance (Rom. 2:4). Alas! that the hearts of men today so slowly respond to this goodness!

We who know Him can exclaim with the Psalmist, "Thou crownest the year with thy goodness"
(Psa. 65:11); and, amid all the varied circumstances of life, "the goodness of God endureth
continually" (Psa. 52:1). "Oh that men would praise the Lord for his goodness, and for his
wonderful works to the children of men!" (Psa. 107).

In Psa. 23:6, we have, as someone has said, the two sheep dogs, "goodness and mercy," following
us all the days of our life. With the Shepherd Himself going before us (John 10:4) and goodness
and mercy following us, we are well guarded and cared for. "Oh how great is Thy goodness!"
(See Psa. 31:19 and Zech. 9:17).

At the close of the great feast in Solomon’s day, he sent the people home "glad and merry in heart
for the goodness that the Lord had showed unto David, and to Solomon, and to Israel His people"
(2 Chron. 7:10).

"O Lord … let thy saints rejoice in goodness" as they review their pathway down here (n Chron.
6:41) "joyful and glad of heart for all the goodness that the Lord hath done" (See I Kings 8:66).

In our collective testimony, may we never forsake "the assembling of ourselves together" (Heb.
10:25), and surely "we shall be satisfied with the goodness of thy house" (Psa. 65:4). Thus shall
we be enabled to "abundantly utter the memory of" His great goodness (Psa. 145:7); and look
forward to the time when His people shall be satisfied with His goodness (Jer 31:14)_yea, we
shall be satisfied when we awake with His likeness (See Psa. 17:15).

May we ever delight ourselves in His great goodness! As we muse, may the fire burn, that we
may be burning and shining lights the little while He sees fit to leave us here.

"Wherefore also we pray always for you, that our God would count you worthy of this calling,
and fulfill all the good pleasure of his goodness, and the work of faith with power:that the name
of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our
God and the Lord Jesus Christ" (II Thess. 1:11,12).

The overnight rise to fame and fortune of the Beatles has made them the idols and objects of many
young people all over the world. It is difficult to pinpoint the specific feature which makes them
so attractive, but there can be no doubt that they have captured and express the sentiment of the
younger generation.

In the Saturday Evening Post, Aug. 8-15, 1964, the Beatles’ press agent said,

"It’s incredible, absolutely incredible," says Derek Taylor, the Beatles’ press officer. "Here are
these four boys from Liverpool. They’re rude, they’re profane, they’re vulgar, and they’ve taken
over the world. It’s as if they’d founded a new religion. They’re completely anti-Christ. I mean,,
I’m anti-Christ as well, but they’re so anti-Christ they shock me, which isn’t an easy thing. But
I’m obsessed with them. Isn t everybody? I’m obsessed with their honesty. And the people who
like them most are the people who should be outraged most. In Australia, for example, each time
we’d arrive at an airport, it was as if deGaulle had landed, or better yet, the Messiah. The routes
were lined solid, cripples threw away their sticks, sick people rushed up to the car as if a touch
from one of the boys would make them well again, old women stood watching with their
grandchildren, and as we’d pass by, I could see the look on their faces.

"It was as if some savior had arrived and all these people were happy and relieved, as if things
somehow were going to be better now."

Taylor paused and stuck a cigarette in his mouth. "The only thing left for the Beatles," he said,
"is to go on a healing tour".

Such brazen acclamations but remind the Christian of the words of John, "Even now are there
many antichrists; whereby we know that it is the last time [hour]" (I John 2:18). The Beatles are
self-confessed antichrists if their press agent be their spokesman in this matter. We are careful to
say, however, that Mr. Taylor’s statement, "I mean, I’m anti-Christ," does not lead us to believe
that he is the Antichrist of Scripture prophecy. This Antichrist will not "regard the God of his
fathers" (showing his Jewish background), "nor the desire of women" (hoping to bear the true
Messiah), "nor regard any god" (Dan. 11:37), but will shew "himself that he is God" (II Thess.
2:4). They do not appear to be anti-Christ in doctrinal teachings, because they have none, so far
as we know. Yet because actions speak louder than words what could be more against the Lord’s
meekness and gentleness, holiness and love, than their "rudeness," "profanity," and "vulgarity"?
No, dear reader, these are simply the most popular antichrists received today on every hand with
an enthusiastic welcome surpassing even that which dignitaries receive.

Mr. Taylor very candidly summed up their position, as it appears to this writer. What better
expresses God’s thoughts of their position than the inspired words of Paul hi Phil. 3:19, "whose
glory is in their shame"? Can there be any doubt that the world is all but ready for the one
speaking great swelling words of vanity? Is it not true that "the whole world lies in the wicked
one" (I John 5:19, J.N.D. Trans.) when it is presently groaning and travailing to bring forth the
Antichrist? Jesus said, when he (the Antichrist) comes in his own name, "him ye will receive"

(John 5:43).

May the Lord open the eyes of all His own to be delivered from "the plague of Beatles" and to
use the repellent of the "whole armor of God, that ye may be able to withstand in the evil day"
(Eph. 6:13). Be assured that the issue is more than music, but has with it the overtones of unholy
behavior and the undertones of antichrist. Surely "enemies of the cross of Christ" have no
attraction for those cleansed by His precious blood shed there.

May the redeemed of the Lord cleave all the more to Himself and make true melodies of praise
in .our hearts as we wait for the Son of God from heaven. But woe to those who will be swept
away in the clever delusion which will ensnare all but the very elect of that day. Yea, woe to those
who "received not the love of the truth . . . who believed not the truth, but had pleasure in
unrighteousness" (2 Thess. 2:10 and 12). Only the gospel of the grace of God can deliver from
the power of this world’s darkness, and let the light of the glory of God shining in the face of
Jesus Christ be seen by sinners today.

Let it be remembered that no deliverance from law is deliverance from obedience or
commandments. I add "commandments," for it is not sufficient to be right; Christ’s authority must
be obeyed.

Obedience to God is the character of the Christian’s life, as it was of Christ’s.

"They are not of the world, even as I am not of the world." This sweeps away every principle of
conduct which cannot connect us with the world-rejected Christ.

Communion with God maintains two things:the sense of blessedness in His presence, and
separation from the world.

The whole principle of doing what we want to do is not Christian at all. Evil is always evil, no
matter who does it.

The same cross which connects me with God has separated me from the world.

When the blessing of God inspires us with confidence in ourselves, it is turned against us. …
When we are not before Him, our knowledge, our victories are snares, because they inspire us
with confidence in ourselves.

VI. In the first 12 chapters of Acts, PETER and the twelve are prominent; while in the remainder
of the Book, PAUL fills the scene as a worker.

Peter was minister of the circumcision; Paul, of the Gentiles and of the assembly. To Peter and
the twelve was given the care of "as many as received Him" in Israel; while Paul should go unto
the nations (Gal. 2:9) and have "the burden of all the assemblies" (2 Cor. 11:28, J.N.D. Trans.).

"The apostles’ doctrine" (Acts 2:42), details of which are not left with us, gave character to the
assembly in the beginning, when all was Jewish; but when the Gentiles had been admitted, their
equal standing with believers of the circumcision established, and thus a settled condition reached
for the age, God gave through Paul, in fourteen inspired Epistles, the full revelation of His whole
purpose in the assembly, wherein is made known "the all various wisdom of God."

Our failure today is simply departure from apostolic teaching as seen in Pauline epistles; our
responsibility is to return to it, carrying it out with those who are willing to do so.

VII. Acts is an "exodus," a "going forth" from LAW to GRACE.

The first verse of the Book connects it with Luke’s Gospel. Our Lord’s doings and teachings there
recorded took place while He was "a minister of the circumcision" (Rom. 15:8), "made under the
law" (Gal. 4:4), which He had come to fulfill.

On the cross all the claims of the law were fully met; so Paul can declare, as he does in the
synagogue (Acts 13:39), "And by Him all that believe are justified from all things, from which
ye could not be justified by the law of Moses."

Yes, Paul went into the synagogue and preached; but the synagogue was never the same
afterward. His message, if received, would deliver all in the synagogue from a law which could
not justify, and link them with a Saviour in Whom is justification. What need, then, for the
continuation of the synagogue? God had something else_even the assembly.

And this brings us to observe an important distinction between the two:those in the synagogue
were occupied with the shadows, looking forward to a redemption which their entire company
must keep out of their reach; the assembly is occupied with Himself, Who has accomplished
redemption. The one is a company desiring salvation, professedly at least; the other a company
enjoying salvation.

Legalism dies hard, however. The message of free grace was contested then, as now. Ignorant
zeal for the law shut Israel out of the very righteousness she claimed to be working for (Rom.
10:3). Even so, those zealous of the law would fasten it upon justified Gentiles (Acts 15:5). But
there, in the very center of Judaism, the matter was settled (Acts 15:19-29); "ye are not under
the law, but under grace" (Rom. (6:14). Would that all who name the Name of the Lord might
really believe this glorious truth!

VII. Up to this time_in the four Gospels_the word "disciple" or "disciples" occurs over 230
times; in the Acts it is found about 30 times, confined to the first 21 chapters; and’ thereafter is
never again used in the Bible. The Epistles, in which Christian position is set forth and the
doctrine of
the assembly unfolded, never call us disciples.

May we not learn from this that, while we must remain, to the end of our earthly journey,
"learners" (as the word "disciples" signifies), yet our calling involves other names which carry
us beyond this one in intimacy, privilege, and responsibility?

Take, for instance, the word "saints" (holy ones). We are saints by calling (Rom. 1:7; I Cor. 1:2);
we are to conduct ourselves "as becometh saints" (Eph. 5:3). Surely, this fits well with Hebrews
6:1 (J.N.D. Trans.), where we are seen "leaving the word of the beginning of the Christ" and
going on to what belongs to "full growth." So Peter would tell us (2 Pet. 3:18) to "grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ"; referring us, however, to Paul’s
epistles (vv. 15-16) for material beyond that given to him.

IX. JOHN THE BAPTIST, forerunner of the Lord, is referred to frequently in the Gospels. He
is also mentioned in the early part of Acts. But after chapter 19 of the transition Book, he and his
baptism are never heard of again in Scripture.

Seven times is John’s ministry brought before us in Acts. Its nature and purpose are clearly
indicated. He preached "the baptism of repentance to all the people of Israel" (Acts 13:24); in
John 1:31 he declared, speaking of our Lord, "I knew Him not:but that He should be made
manifest to Israel, therefore am I come baptizing with water."

Some today would take us to John’s baptism as being the great need, for power and holiness, at
the present time. Not so; his work was Jewish; it was timed_was exercised and belonged before
add up to the time of the manifestation of the Messiah in ministry. (John 3:28-30).

It looked forward to the first advent work of Christ; "saying unto the people, that they should
believe on Him which should come after him, that is, on Christ Jesus" (Acts 19:4).

It pointed to the day of Pentecost, when the One to Whom the Baptist bore witness baptized with
the Holy Ghost (Acts 1:5; I Cor. 12:13).

It anticipated our Lord’s second advent, when He shall also baptize with fire (Matt. 3:11-12; Acts
1:5).

John’s work has been finished, and that without doing any miracle (John 10:41). And as God
moves out among the Gentiles, in the Book of Acts, He emphasizes the temporary, preparatory,
transitory nature of the Baptist’s ministry, and then drops it, leaving us occupied altogether with
the One "mightier than I," to Whom he so faithfully testified. Who could desire to go back to
John’s period and position, from the height of Christian position and assembly privileges? See
Acts 18:24_19:7.

X. Let us note some interesting facts concerning the Spirit in Acts. In the Gospels He came upon
the holy Person of our Lord, at His baptism, no preparatory sacrifice being necessary.

In Acts 2, consequent upon our Saviour’s work and exaltation, He came upon the waiting
company of believers, who thereupon were constituted "one body." Peter’s message on that day
assured exercised Jewish souls that upon identifying themselves with the Name of Jesus Christ
they too would "receive the gift of the Holy Ghost" (Acts 2:38).

When Samaria received the Word of God, the oneness of God’s people must be manifested, even
between Jerusalem and Samaria,, which had been rival centers, beyond the power of Judaism to
overcome. The Spirit was not given to Samaritan believers then, until the two apostles from
Jerusalem came and laid hands on them, after praying (Acts 8:14-17).

In Acts 10, the Spirit was given to Gentile believers, to the great surprise of Hebrews present, six
of whom were Peter’s witnesses, which fact settled the question with his brethren at Jerusalem
(Acts 11:15-18), and was of prime importance in the later conference concerning the status of
Gentiles who believed (Acts 15:7-9).

In Acts 19:1-7, Paul ministered to twelve men at Ephesus, whose need was to be brought over
from, John’s baptism into Christian position. Today no believer starts on the other side of the
cross; hence, every one has the Holy Spirit immediately upon believing (Rom. 5:5; 8,9).

It is to be noted that in each of these cases, the Spirit’s coming was definitely testified by means
of tangible evidences _they saw, heard, etc. And in Acts, apostolic ministry was employed,
which is no longer with us. We need to beware of the fanaticism sometimes found associated with
extravagant claims as to "Holy Ghost manifestations," often resting entirely on subjective ground
and requiring that we accept the claimant’s own interpretation of alleged experiences. The Word,
submitted to in the power of the Spirit, will protect us alike from fanaticism on the one hand and
rationalism on the other, both of which are dread enemies_though in opposite ways_of true
Christian experience.

In closing, let us note that we are today where Acts leaves us, in several important respects:

Our blessed Lord was then, and is now, in heaven, waiting.

The Holy Spirit was then, and is now, on earth.

The Jews were then, and are now, blinded in part, rejecting their Messiah-King.

The Gentiles were then, and are now, undelivered, awaiting Israel’s ministry, yet to be realized
when they receive Him.

The truth of God was then, and is now, going:forth.

Souls were then, and are now, being saved through the Gospel. What is the reader’s condition in

this respect_ saved, or unsaved? "Believe on the Lord Jesus Christ and thou shalt be saved, thou
and thy house" (Acts 16:31, J.N.D. Trans.).

The assembly was, and is yet, on the earth, united to its Head in Heaven, indwelt by the Spirit,
blessed with privileges, enriched by gifts, responsible to maintain a proper testimony and order
until He come. Where is the reader, in view of such a revelation and such an obligation?

God is not unaffected by this condition. He has His eye upon His servant, and will care for him.
One of the lessons of the way is to get hold of how God can stoop, and delights to stoop, to
arrange the little things for His servants. Alas! how distrust of the One whom we serve_distrust
of the interests of His heart in us and in His people_thrusts its way often times before the soul.
Who would have thought of the blessed God preparing a cake, baking it, filling the cruse, and then
sending His angel to that poor, weary, depressed servant of His, to tell him of what He had ready
for him! Such is the heart of Him whom we serve. And Elijah eats and sleeps, and again is
aroused by the angelic watcher to eat again. (How God lingers near us, so to speak.) "And the
angel of the Lord came again the second time, and touched him, and said, Arise and eat; because
the journey is too great for thee" (I Kings 19:7).

Oh, to be able to detect the "cake baked on the coals." There it is preparing, when the poor weary
heart only requests "for himself that he might die." God’s answer is in substance, Not yet, Elijah,
nor at all. The "chariot of fire, and the horses of fire" are My way for you.

"The journey is too great for thee." He who cares for us has provided the sustenance. He who
alone knows the need of the way meets it. Be assured there is. the "cake baked on the coals" and
the cruse of water for the depressed servant, and as we partake we gain strength. Cannot the
servant who reads this bear witness? And so it ever is. "And he arose, and did eat and drink, and
went in the strength of that meat forty days and forty nights unto Horeb the mount of God."

"Behold, I come quickly:hold that fast which thou hast, that no man take thy crown" (Rev. 3:11).

Hold Fast The Truth! though error robe
Itself in garments fair;
"Christ crucified," and "raised again,"
Thy hope for Heaven declare.

Hold Fast Thy Trust! though days are dark,
The sun all lost to view;
Behind the darkest cloud is still
God’s wide expanse of blue.

Hold Fast Thy Faith! though tested long
Pray on; with patience wait;
Know all God’s promises are sure,
His answers ne’er too late.

Hold Fast Thy Hope! Lift up thy head;
At hand, the Bridegroom’s cry;
Earth’s weary moaning soon will cease;
"Redemption draweth nigh."

Hold Fast Thy Love! when wounded most,
Throw open wide thy heart,
And ask the Spirit of all love
His fullness to impart.

Hold Fast! Hold Fast! though fierce the fight,
Thy Lord is looking down;
Perplexed and tried, risk not the prize,
Let "No Man Take Thy Crown!"