It has been said that the testimony of creation may be used to convert men in heathen darkness -that is, that on the basis of the work of the cross, men may be turned to God and be saved by the testimony of creation, having never heard the gospel-that is, without the gospel.

But if this were so, what need of the gospel? Why should men imperil their lives in heathen lands? and why should Paul say, "Why stand we in jeopardy every hour ? I protest by your rejoicing, I die daily." And again in 2 Tim. 2:10, "I endure all things for the elect's sake that they may also obtain the salvation which is in Christ Jesus with eternal glory."

But where does Scripture warrant the thought of creation's testimony leading men to God? It says, "There is none other name under heaven given among men whereby we must be saved" (Acts 4:12); and again, " Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." The water is the word, the word of the gospel, not the witness of creation; a word that must be believed as in i Pet. 1:23, "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever . . . and this is the word which by the gospel is preached unto you."

This being true, surely Scripture decides this question for us. To be saved a man must be born again of the word-which word can only be received by faith, " Of His own will begat He us with the word of truth, that we might become a kind of first-fruits of His creatures" (James 1:18).

This is the teaching of Scripture that by the word, through faith, and in no other way can the soul be saved.

As to what is recorded in the first of Romans about the testimony of creation; it is recorded to show that men are without excuse, not at all to show that testimony converted any one-"For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse:because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness," and then follow details of wickedness wrought by the nations, showing clearly that as under law, so under the testimony of creation, men were only, and universally hardened, while responsible and without excuse. No one was saved of this creation-witness. That could only be by the word and the Spirit. So in the second chapter, seventh verse, those who are accepted of God, in any time and place, are supposed to know the gospel; that is, they are those who seek for glory, honor and incorruptibility. They know about the revealed glory, and the resurrection when " this corruptible shall have put on incorruption." Chap. 2:14, where the Gentiles do by nature things contained in the law, speaks of good fruit in the Gentiles, but it is not salvation; it was better to be a moral and industrious Gentile, than to be an immoral Jew. Salvation is not in question, but rather that the example of upright Gentiles was a rebuke to Jews whose ways caused the name of God to be blasphemed among the Gentiles. Therefore the conclusion of the third chapter naturally is that all have sinned, there is none righteous, no not one, none that seeketh after God. Neither the testimony of creation (as in chap. 1:) nor the law (as in chap, 2:) had brought anyone to God. They were all, without exception, simply proved without excuse and under condemnation.

But a man cannot be saved by the word, except knowingly; he must hear the word, be exercised by it and believe the gospel. All this is essential by the nature of the case, and proved by Scripture-by scriptures already quoted from James 1:and i Pet. 1:and John 3:In Acts 17:where Paul speaks, at Athens, of God's dealing with men apart from His word " that they should seek the Lord, if haply they might feel after Him and find Him " we find God's goodness to men in His government, as in the testimony of creation.

But while He so governed that they might seek Him, still we know the result from Rom. 3:; not one responded to His goodness! "There is none that seeketh after God." Could we think that His voice in creation and government would do what the law, His plainly expressed will, could not ?

There may be formed wise reflections to a degree as to life and death, in the writings of Cicero, by the light of creation and government of God, but evidence of repentance will not be found, and could not. "Repentance toward God" goes with "faith in our Lord Jesus Christ," and cannot be found or thought of elsewhere-cannot be supposed apart from the gospel.

An error here would cripple zeal in the gospel; for if men can be saved without it, as before said, Paul might well have said as to this what he did as to the denial of the resurrection, "Why stand we in jeopardy every hour?" (2 Cor. 15:) And why should men hazard their lives, and deny themselves, to communicate a gospel which if this error were the truth, would not be essential. But Scripture clearly excludes this error, and shows that without the gospel no man can be saved,-that is, without hearing and believing the word of truth.

Solemn as is the condition and prospect of the world at large, of the nations of men, we must leave all that in God's hands, who " so loved the world." We can rest with perfect repose in this word, "so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."

Still, "they that have sinned without law shall perish without law " (Rom. 2:12); "and as many as have sinned in the law shall be judged by the law …. in the day when God shall judge the secrets of men by Jesus Christ according to my gospel." Without this gospel, men must perish. Let us be fully persuaded of this, and let us hold forth the word of life to men, and our own souls will be sanctified by the truth; while on the other hand, every error corrupts.

"Stand, therefore, having your loins girt about with truth." Error is a wile of Satan, and he is ever
ready, we know; for we wrestle not against flesh and blood. Therefore we must "put on the whole armor of God, that we may be able to stand against the wiles of the devil." Let us "be strong in the Lord and in the power of His might;" and having done all, we are to "stand"-"praying with all prayer and supplication." Humility is needed that we may not be a prey to the enemy. We must walk softly, or be thrown down, sooner or later. May the consolation of the truth be ours, that we may be steadfast, immovable, always abounding in the work of the Lord; forasmuch as ye know that our labor is not in vain in the Lord." (i Cor. 15:50.) E. S. L.

Twice in the first two chapters of Deuteronomy do we have similar expressions, moving the people to go forward; when they dwelt at Horeb and here again, when they had "compassed Mount Seir many days." At Horeb they had received the law (Sinai being a part of the great mountain) and had been instructed in the elements which were to characterize them as a nation. They were to leave the place of mere instruction and to go on to actual attainment. But eleven days journey lay between Horeb and the land, which they could not enter on the basis of Horeb and its law. Unbelief and presumption with all the apostasy and murmuring that darken the pages of the book of Numbers show how they failed to answer to the mercy and goodness of God. "They could not enter in because of unbelief."

They are put under the chastening hand of God and for the remainder of the forty years they wander in a desert land. "The rebellious dwell in dry land." But now again they hear the words of a faithful God, who, whatever their departure, would not forsake His beloved people. Again they are called to take a fresh step-one of progress, and not simply to walk in the paths which had not led them one step in advance. How cheering it must have been to those who while plodding on had grown weary and heartsick for something better than the desert rocks and sands, with nothing to make them think of what was beyond.

Now there is a new word, a new departure; how it must have thrilled their hearts and made dull eyes brighten with hope and brought fresh joy into faces out of which the light had faded. "Turn you northward! " Have done with Mount Seir, which hitherto had but acted as an impassable barrier; "forgetting the things that are behind and reaching forth unto those which are before," press on now toward the goal.

And yet the forty years wanderings were needed to show them both the unbelief of their own hearts and the goodness of God. He had humbled them, had suffered them to hunger, had made them learn to depend upon Himself. The lesson had been taught, and now they must enter upon a fresh stage of their journey.

Are there not also points when the people of God pass into a new stage of their wilderness experience, both individually and collectively? Here is one who, perhaps, has been plodding on with heart under the power of Horeb-faith glimmers, hope and fear alternate ; assurance, full peace, an ever springing well of joy-he has heard of these, has caught glimpses of them, but through faulty teaching and self-occupation, he has not grasped them as his own. But he hears the commanding word of truth-the glad news of a full, eternal redemption-and what had been vague and powerless shines forth bright and clear. He has compassed the mountain of unbelief and doubt long enough, and he turns his back upon it. Oh! beloved do we not well remember the joy of that time? A new departure for the soul, we left the dark sad past and turned our steps toward the clearer day.

Here again is one who, while his faith is clear as to his acceptance, is still struggling with sin in his flesh. He has been compassing that mount-a combination, we might say, of Seir and Horeb, of the flesh and the law which, while it forbids sin, gives no power against it-is but the strength of sin. He has grown weary with the struggle; he can but moan out his longings after God's will along with his confessions of inability to do that will; until in a burst almost of despair he cries out, "Oh! wretched man that I am, who shall deliver me from the body of this death! " Can we forget the bondage of that time? But now, clear and sweet comes again a commanding word of truth-"Sin shall not have dominion over you, for ye are not under law, but under grace." "The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death." We hear that word and pass out from the shadow of "this mountain" into the light of a fresh power and an upward path.

Let it not be thought that the long wanderings of unbelief and fruitless struggle against sin are the proper path for God's people. They are not, save as our unwillingness to learn in any other way, makes it necessary for God to teach us in this way. If we will not go the appointed way in eleven days, we must learn in the forty years of wanderings.

Now these epochs in the Christian life – what makes the change? Has divine truth changed? Ah no! That is "forever settled in heaven." It always was and always will be true. We have simply learned that truth; it has come to heart and conscience in divine power and changed us. In one sense the Red Sea and the Jordan set before us the same truth-the death and resurrection of our Lord Jesus Christ. The Red Sea shows us the deliverance from sin by that death, while Jordan in the same way shows us the entrance into the inheritance. The truth is unchanged-its application to the need of the people, and their apprehension of it by faith, make the only difference.

As is the case with the individual believer, so also is it with them corporately. God has led His saints, as they would suffer themselves to be led, into paths of testimony for Himself. Necessarily the calls into these paths have been for "him that hath an ear." Of the exercises, the struggles, the sundering of ties strong and tender, that accompany the hearing of the call to "turn northward," we would not think or speak lightly. True hearts feel keenly, but true hearts prefer Christ and His truth to all else. His voice and His call is heard, to enter a path which however narrow it may be is ever characterized by one feature-it is a path with Him. What can compensate for the loss of that ? What blessing unspeakable is it to have Himself with us in a path of testimony for Him! Blessed Savior, what honor dost thou put upon Thine unworthy people, to entrust them with such treasures! How have they answered thy confidence ?

Nor can we say that all at one bound God's people leap into the fullest light as to what this path means. Many failures will mark the stages of their journey. They will find they have swerved from the path, and be recalled to it at the cost of suffering-often of loss of the companionship of those dear. Still always one feature will mark their progress. They will ever approach nearer to divine truth, divine principles as revealed in the Word of God. Any true fresh departure will be marked by that, by increased light, never by less. Lessons of the past will ever remain, and not need to be set aside only to be learned afresh, by painful experience. Progress will ever be into the light. That increased love, tenderness, forbearance, will mark those who walk with God will ever be true, but never will true advance be marked by the sacrifice of truth. "Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them " (2 Tim. 3:14).

But in the path of truth, not only should we be learning more of its fulness, but we should be putting into fresh practice the truths we have learned. This is a matter of immense importance. A principle held as a doctrine and not acted upon, becomes a menace to that which, if obeyed, it would secure. Theory as such is not found in the Word of God. That is living and operative. And when we fail to carry out the truths we have learned, and hold them merely as so much theological belief, they become useless or, what is worse, positively hurtful by deadening the moral sense. A deadened conscience cannot be in the presence of God, hence lack of communion, of joy and power and the lapse into those things we had once forsaken.

Let us then take the precious truths which we have been taught at great cost, and seek to put them into practice as never before. Let debate and strife be exchanged for devoted and diligent obedience to the truth, and we will find most ample space for every activity, and a path, too, in which we can walk with all who by divine grace will accept the same truth.

Beloved brethren, is not God calling us to "turn godly order; or, northward "? Not to forsake His truths, but to put them unto fresh practice. Here will be relief at once from restlessness of spirit which seeks for change for change's sake, and from the temptation of the enemy to give up that which we have learned. May our God awaken us to our responsibilities, that in the power of His grace we may take a fresh start in His paths.

TURKISH OUTRAGES IN ARMENIA-THE EASTERN QUESTION.

(Continued from page 54.)

We conclude this series of brief papers on the Eastern Question by an inquiry into the position of the Gentile nations with reference to the great events which Scripture predicts. We may be sure that the occurrences which have of late transpired in the East should awaken interest in the teaching of Scripture on prophetic truth. We repeat that we have not the slightest power, nor the desire, to declare the time when all will take place. We are persuaded that this cannot be done.

Though by no means settled, the tendency seems to be toward an uneasy and temporary peace, with Russia occupying and controlling Armenia, and thus having still greater influence in Turkish affairs; while England, having publicly, through her government, confessed her impotency to rescue Armenia, is correspondingly weakened. This move, should it prove that the report is accurate, is very significant, when we remember the parties concerned. Its primary effect will be doubtless the maintenance of the status of affairs, but it increases the power and prestige of Russia, brings her a step nearer the object of her desire,-Constantinople,-and nearer, also, to the inevitable conflict with England and the other powers, should she lay her hand upon it. Thank God, we as Christians have no part in all the turmoil, save to walk quietly and firmly in the midst of it all, waiting for God's Son from heaven, meanwhile guided by the word of God as to our path, and as to the destiny of things around us.

To that word we now turn, to see the end as to the nations involved in the Eastern Question.

"When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel" (Deut. 32:8). This passage shows the preeminence of Israel in the counsels of God from the beginning, as the center, the head, of the nations. We see her as a nation delivered from the power of Egypt-the great world-power at that time ; we see the nations of Canaan thrust out (for their sins) before them, that they might inherit the land; we see them protected from foreign incursion or delivered from the grasp of those who had taken them captive when they had departed from the Lord; we see them finally brought, under the warlike reign of David and the peaceable reign of Solomon, to a visible and glorious headship over the nations-a figure, and only that, of the glorious realities when the true King-David and Solomon-shall make the name of Israel synonymous with all that is righteous and blessed and glorious-preeminent among the nations.

The glory under Solomon was short-lived. A divided kingdom, idolatrous kings, an unrighteous nation-the people soon were ripe for judgment and rejection. The ten tribes were carried away by the Assyrians (2 Kings 17:6). The kingdom of Judah lingered a hundred and more years longer, to fall before the king of Babylon, who captured Jerusalem, destroyed the temple, and carried away king and people into captivity to Babylon (2 Kings 25:1-17). This closes Israel's history as a nation, and marks the beginning of the "times of the Gentiles."

When a remnant under Ezra and Nehemiah were restored to Jerusalem, it was under the protection of Cyrus, king of Persia; and never since then has there been an independent Jewish nation. The temple was built, but there was no glory in it, and the presence of the Jews at Jerusalem was simply by permission of a Gentile power. Still unrepentant at heart, the guilty people reached the climax in the rejection of Christ; and soon after, Jerusalem was destroyed by the Romans, and the rejection of the nation was more than ever manifested. Since that time, they have been "fugitives and vagabonds upon the earth," yet with life and identity spared, till that time when, brought to repentance and purged in the times of the great tribulation, the remnant will be restored and become a nation, the center again of blessing for the nations during the millennium. This will mark the close of the "times of the Gentiles" (Luke 21:24).

The times of the Gentiles, then, is a distinct period, beginning with the rejection of the Jewish nation, and ending with their restoration, at the beginning of the millennium. We are living in that period. It may be roughly divided into three portions ; first, from the taking of Jerusalem by Nebuchadnezzar to the destruction of that city by the Romans after the crucifixion of Christ; second, the period since then until the resumption of God's dealings with the Jews as a nation in the last days; third, the brief period of the last week of Daniel 9:27,-the time of the revival of the Gentile power under the beast of Rev. 13:These divisions are indicated in the 70 weeks of Daniel, beginning there, however, with the edict of Cyrus to rebuild Jerusalem (Dan. 9:24-27). The cutting off of Messiah closed the sixty-ninth week; and the setting up of the abomination of desolation, with the attending tribulation, occurs during the last or seventieth week. Therefore, between the sixty-ninth and seventieth weeks there is an interval, or break-the period of grace in which we live.

The first part of the times of the Gentiles was characterized by some reference to the Jewish nation- patient and forbearing mercy:the last part is brief, "for a short work will the Lord make upon the earth" (Rom. 9:25), characterized by a resumption of dealing with the Jews and the satanic energy of the revived imperial power, coupled with the schemes of a Jewish antichrist at Jerusalem; the present portion is marked by the hindrance of lawlessness, ready to be developed as soon as the " Spirit and the bride" are removed (2 Thess. 2:7, 8). It is a time of what is called progress, increase of knowledge, national individuality, coupled with a leading on to democratic imperialism, league of nations, etc.

Let us now turn to Scripture, and see what the course of the times of the Gentiles will be. Dan. 2:31-45, Dan. 7:, Rev. 13:, Rev. 17:, furnish us with material as to the general history of these times. All students of Scripture are agreed as to the first part of Daniel's two visions of the image and of the beasts. [It is significant that the Gentile king should see the image of a man; the prophet of God, beasts of prey.] Briefly, the head of gold and the beast like a lion represent Gentile rule under Babylon and her king Nebuchadnezzar. " Thou art this head of gold"; the breast and arms of silver and the second beast like a bear show the Medo-Persian empire which succeeded to that of Babylon; the belly and thighs of brass and the third beast like a leopard, having four heads, give us the Greek empire under Alexander the Great, and the four kingdoms into which it was parted at his death ; while in the legs and feet of iron and the fourth beast, diverse from all the rest, we have the Roman empire, and something more.

The feet and toes of the image are part of iron and part of miry clay-partly strong and partly brittle. The ten toes and the ten horns (Dan. 7:24) are evidently identical in meaning, and carry us on to Rev. 17:, where we have again ten horns, meaning ten kings, who unite to give (in the last days) their power and strength to the beast. This beast, we see in Rev. 13:1-10, has the features of all four of the beasts in Daniel (Rev. 13:2). Combining Rev. 13:1-3 with Rev. 17:8-11, we have a form of Imperial authority which once existed, has ceased, and will yet revive again under satanic form, which will be intrusted with all the power of the confederated kings.* *We pass over the great harlot in Rev. 17:as not being directly connected with our subject. It is not very difficult to detect in her the false Church of Rome, who has committed fornication with the kings of the earth, but who will eventually be rejected by them and judged by God.*

If now the fourth beast of Dan. 7:is the Roman empire, then the beast of Rev. 13:is also the Roman empire, but the empire under an imperial head, that has marked, and satanic, characteristics. If it be objected that the Roman empire has passed away, let it be noted that the beast had received a deadly wound; that it was, is not, and shall be. These expressions show a cessation, and then a revival, of empire, under satanic influence, which causes universal amazement and commands well-nigh universal worship.

Let it also be noted that in both Dan. 2:and 3:the end of the world-powers comes in judgment and the establishment in power of Christ's kingdom. That this has not yet taken place is evident. All these prophecies, then, bring us down to the close of the times of the Gentiles, and give us the features of the last days. These features are, first, imperial power, combined with democracy; the ten toes are of iron and clay mingled; the ten kings agree to give their power to the beast. We have thus an imperial league of the kingdoms forming the Roman empire, in Western Europe. The second feature of this empire is satanic blasphemy, with hatred and persecution of the saints of God (the godly Jewish Remnant). Lastly, this imperial head will be in league with the Antichrist, or false Messiah, accepted by the bulk of the Jews.

Such being the features of the revived empire of Rome, it is hardly necessary to say these conditions do not yet exist. The Roman empire is not:though the nations of Western Europe, like the rest of the world, lie in the wicked one, there has not been the development of the blasphemy and persecution that will mark the beast:the Jews are not in any real way installed in Palestine:the Antichrist has not yet appeared. But let no one say "peace and safety." "The mystery of lawlessness doth already work." When He that hindereth is removed, it will reach its full development. The coming of the Lord for His Church will let loose the powers of evil on the earth-Satan being cast out of heaven (Rev. 12:9-12). So soon as the gracious workings of the Spirit of God cease; so soon as the true Church, with its godly example and restraining moral influence, is removed,-evil will be unhindered, and all things will hasten toward the end.

Even now, we can see things getting ready for this. We have the alliance of three kingdoms, why not of ten ? We have all Europe in a state of unrest, why not secure ease from that by delivering over to one strong hand the reins of power? We see infidelity on the increase; 'twill soon lead to apostasy. So, then, we may indeed say, we know "what withholdeth" (Thess. 2:6). The Lord's coming may take place at any moment. We look for no signs, we wait simply for Him who said, " Behold, I come quickly." It now remains to see what place Russia occupies in the coming scenes. In the last days the mass of the Jewish nation is apostate, and, under the lead of the Antichrist, is in league with the beast who wears out the saints (the godly remnant). But there is another bitter enemy of the Jews distinct from the beast, who are spoken of in the prophets as the Assyrian (Mic. 5:5) Gog, the land of Magog, the prince of Rosh, Meshech, and Tubal (Ezekiel, 38th, 39th chaps.). Here we have mentioned by name the land of Rosh, or Russia, with its chief cities in Europe and Asia. We know the hatred of Russia against the Jews. It cannot endure to see their prosperity, when, restored to the land, they will for a brief period enjoy peace (before the "middle of the week" Dan. 9:27). Hatred too, of the Western powers will lead her, as even now, to encroach on what is under their protection; hence the invasion by Russia and her dependencies into Palestine – an invasion which, at the moment of success (Zech. 14:1-7), shall be cut short by the appearing of the Son of Man.

We have thus, briefly and imperfectly traced the future of the Gentiles up to the coming of the Lord. He will "break in pieces the oppressor;" the beast and the false prophet will be taken and cast into the lake of fire (Rev. 19:11-21):He will cause wars to cease, and introduce at last a reign of peace for all the earth.

" He'll bid the whole creation smile And hush its groan."

Beloved brethren, we wait in weakness for that day. Nay, we wait for the Morning Star, that rises before day. May we hear the voice of the Lord saying, "Surely I come quickly;" and may our hearts reply, "Amen, even so, come, Lord Jesus."

We can all say '' Whom have I in heaven but Thee," knowing well that the Lamb is the light, glory, and joy of that place; but can we add,'' and there is none upon earth that I desire besides Thee"? How constantly do the things of earth assail our hearts and claim a place there-at first only a little place, at last, however, absorbing the whole, and depriving us of our blessed Lord as the portion of our hearts.

Connect your service with nothing but God, I , not with any particular set of persons,-you may be comforted by fellowship, and your heart refreshed; but you must work by your own individual faith and energy, without leaning on anyone whatever, – for if you do, you cannot be a faithful servant. Service must ever be measured by faith, and one's own communion with God. Saul even may be a prophet when he gets among the prophets, but David was always the same, in the cave or anywhere. Whilst the choicest blessings given me here are in fellowship, yet a man's service must flow from himself,-else there will be weakness. If I have the word of wisdom, I must use it for the saint who may seek my counsel. It is "Bear ye one an-others burdens and so fulfill the law of Christ." But also, '' Let everyone prove his own work, then shall every man have rejoicing in himself alone, and not
in another."

There is no place grace brings us into but is a place of temptation, and that we cannot escape, though we shall be helped through. In every age the blessing has been from individual agency, and the moment it has ceased to be this, it has declined into the world. It is humbling, but it makes us feel that all comes immediately from God.

The tendency of association is to make us lean upon one another.

Where there is great arrangements for carrying on work, there is not the recognition of the inherent blessing which tarrieth not for the sons of men.

I do not tarry for man if I have faith in God, I act upon the strength of that. Let a man act as the Lord leads him. The Spirit of God is not to be fettered by man,-all power arises from the direct authoritative energy of the Holy Ghost, in the individual. Paul and Barnabas (Acts 13:) were sent forth by the Holy Ghost, recommended to the grace of God by the church at Antioch, but they had no communication with it till they returned; then there was the joyful concurring of love in the service that had been performed. He that had talents went and traded. Paul says, "Immediately I conferred not with flesh and blood."When there is a desire to act accompanied by real energy, a man will rise up and walk, but if he cannot do this, the energy is not there, and the attempt to move is only restlessness and weakness. Love for souls sets one to work, I know no other way. J. N. D.

Ques. 17.-Does Scripture teach that regeneration can take place in infancy? Would John Baptist's case "filled with the Holy Ghost from his mother's womb" be an illustration of this, and if so would it be exceptional?

Ans.-It would seem that the prediction as to John the Baptist in Luke 1:13-17, does not raise the question of New Birth, but refers to his fitness for service as a prophet-the forerunner of Christ. He was to be a Nazarite and filled with the Holy Ghost from infancy. This expression is used in connection with prophetic gift twice again in this chapter, vers. 41, 67; of the disciples at and after Pentecost (Acts 2:4; 7:55; 9:17; 13:9). The general meaning seems clearly to be that the person thus " filled " was entirely under the guidance and control of the Holy Spirit. We think that even in Acts 2:4, the filling with the Spirit is in connection with the speaking with tongues and prophesying, though of course the baptism by the Spirit took place at the same time. John Baptist was a chosen vessel of the Spirit from infancy specially raised up for that purpose. That he was also a regenerate person we do not question, but Scripture does not say when and how.

However, of one thing we maybe certain; Scripture always links New Birth with the Word of God (John 3:5; 1 Pet. 1:23; James 1:18). It would be dangerous, therefore, to separate them, and particularly so to teach that infants are sometimes regenerate from birth. Very early, thank God, He can speak to the child and faith should expect it. The question of the salvation and consequent regeneration of those who die in infancy is not one which touches man's responsibility, and therefore is not enlarged upon in Scripture. Of course such are saved.

Ques. 18.-Please explain 1 Pet. 3:18, 19. In what manner were the spirits in prison preached to? Did Christ preach to them Himself? If so when? What is the prison spoken of? Also in ver. 21 please explain how baptism saves.

Ans.-The spirits are now in prison (the place of confinement of the lost). When they were men upon the earth, in the days of Noah, Christ preached to them by the Spirit ("My Spirit shall not always strive with man ") through Noah. We have a similar expression in 1 Pet. 1:11, "the Spirit of Christ which was in them." The connection shows that we are to expect suffering during the absence of Christ, personally, from earth, that He suffered even to death, as to His flesh, but He has been raised up and now by His Spirit in us sustains us just as He did Noah in his lonely testimony before the flood-times similar to the present in many ways. As Noah was saved through the water -reached safety on the other side of the flood in the ark-so baptism, figure of death, is likewise a figure of salvation through the death of Christ, who is now risen and glorified, and thus in reality, not in figure, gives us a good conscience. We know we are saved because Christ is risen.

Ques. 19.-In 1 Tim. 5:9, "Let not a widow be taken into the number under threescore years old, having been the wife of one man etc.," does the term "into the number" convey the thought that she was not to be taken upon the list of widows to be cared for by the Church unless she answered to the above qualifications, as well as being without relatives responsible as well as able to maintain her (vers. 4, 16), or was there some other number referred to? Has Acts 6:1-6 any reference to it? And would it preclude the thought of caring for widows anywhere under the age of threescore ?

Ans.-"As we have opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Gal. 6:10). This would include widows of any age who were in need-such as we have in Acts 6:On the other hand it was apparently customary in Judaism for the younger widows to return to their father's house (Gen. 38:11; Lev. 22:33; Ruth 1:11-13). This seems to be the ground of the apostle's caution to distinguish cases, and to let none be a burden to the assembly, who could be provided for by their families. The limitation of age seems to be connected with the formal enrolment of aged persons, who were not merely beneficiaries, but formally recognized as ensamples to the younger women, who by their godly walk and judicious oversight would be of special help (Titus 2:3-6). Such persons should be of mature years, with the experience which a faithful performance of a mother's duties, and of Christian hospitality would have given. Younger widows were unfitted for such work, not merely because of their forsaking it and thus giving occasion for reproach, but because of the temptation, to which they would be more particularly exposed, of mere gossip and visiting without conscience. While not exactly of an official character, these elder widows were formally recognized. We might add of what immense value are such women in the Church to-day. We have no formal enrolment and do not need it (we have no Timothy’s to enroll them). "Mothers in Israel," visiting the sick comforting the sorrowing, counseling the younger women-how beautiful is such a service, even when it flows from a lonely heart and a dependent position. May God awaken the elder sisters to this lovely and needful work.

Ques. 20.-Were the "garments of glory and beauty " worn by Aaron his ordinary dress? Lev. 16:shows clearly that he never entered the holiest in them, but as the white linen garments were to be worn on that occasion, and then to be laid aside, vers. 21-23, what other garments had he to put on? Ex. 28:30 seems to teach that he must have worn them continually. What garments are referred to in Numb. 20:28? The white linen garments seem to have been worn only upon the day of atonement.

Ans.-We agree with our correspondent, that the garments of glory and beauty were the ordinary dress of the High-Priest, most certainly whenever he was engaged in priestly service- save for special reasons on the day of atonement. The beautiful typical teaching of these garments would bear this out. For atonement absolute spotless sinlessness was the great essential, hence the white linen:in priestly service our great High-Priest wears the varied characters shown in the garments of glory and beauty. The garments referred to in Numb. 20:28 were evidently the holy garments of glory and beauty. See Ex. 29:29.

Ques. 21.-Is it scriptural to say that Christ's Spirit went to the Father, His soul to Hades, a different place (called by some the bowels of the earth) ?

Ans.-"To-day shalt thou be with Me in Paradise." "Father into Thy hands I commend My spirit." Christ was with the Father in heaven:His body in the grave.

Ques. 22.-Can we separate soul and spirit after death?

Ans.-We can doubtless distinguish, but never separate soul and spirit.

Ques. 23.-What is Hades? the bowels of the earth? or the whole unseen world as contrasted with that in which we live?
Ans.-Unquestionably it is the whole unseen world, including both saved and lost. See Luke 16:23; Rev. 20:13, 14 for the lost. Acts 2:27, 31 for our blessed Lord. It answers to Sheol of the Old Testament.

Ques. 24.-What does "the lower parts of the earth " refer to? Eph. 4:9.

Ans.-To the grave. He first died before He ascended-that He might be our Head in redemption.

Ques. 25.-What does Eph. 4:8, " He led captivity captive " refer to-the overcoming Satan and the principalities and powers with him, as in Col. 2:15; or was it as some teach "Christ going down to Sheol or Hades and bringing up Old Testament saints with him and leading them up to Paradise?

Ans. -Most unquestionably the former. He led captive, captivity. There is the thought of conquest, victory over a foe. Satan seemed to triumph-"the power of darkness " to prevail, but at the moment of apparent victory-nay by the cross itself Christ triumphed over Satan's hosts-He bound the strong man.

The views as to Hades opposed in the above questions are, we are persuaded, most unhealthy and unscriptural. What shall we say of a doctrine that would sunder our Lord's person and put His Spirit in heaven with the Father and His soul-the desires and affections-in Hades? or of the Old Testament saints having been shut up in the bowels of the earth till liberated by our Lord's going down and leading them out? Such views are not merely unscriptural, but devoid of sobriety-well nigh grotesque. They may serve to pander to a morbid curiosity, but they misrepresent the grace and power and goodness of God. We trust beloved brethren will be kept in all simplicity, not occupied with that which cannot be to edification, and which distorts the precious truth of God. We are therefore grateful to our brother for calling attention to these "unlearned questions" that all may be warned against them.

Thus being seated in spirit around our Lord Jesus in the light of the upper room, whilst outside in the congenial "night" the devil is leading his wretched tool Judas to betray Him, and all the powers of darkness are confederate with ungodly men against Him, we will feast.

And truly our board bears "royal dainties," if there be but a healthy appetite, and the hand be free to take what our divine Host shall give.

For now He takes bread, and let us hearken whilst He speaks:'' This is my Body which is for you:this do in remembrance of Me."

With perfect divine wisdom is the emblem here chosen. We may feed upon it in our souls with ever-increasing delight and strengthening. 'Tis His holy Body that was, in the divine counsels of eternity, prepared for Him. In that sublime passage in Heb. 10:we look upon a scene in which the Eternal Persons of the Trinity are the alone Actors. The altar of the tabernacle is smoking with victims ; and as each yields its life, the blessed Son looks, as it were, to see if any can give rest and satisfaction to the heart of His God. There is not one. Bullock, or goat, or lamb, give up their lives; their blood is presented; but God cannot rest in them. There is nothing in them to really satisfy His holiness. His heart is still barred from expressing the fullness of His love; the veil is unrent; the impassable barriers of His own holiness remain; and in their utter inadequacy to admit His heart's desire in coming forth in the fullness of His grace to a sinful world, God turns from them unsatisfied.

The holy One of God marks that inadequacy, and consequent dissatisfaction, and utters His thought thereupon:"Sacrifice and offering Thou wouldst not." What, then, can take their place? One and only One-Himself ! As He, in that holy splendor of the glory of God, discerns the story that each ineffectual offering tells-that Himself, the only One, must take such form as shall admit of His suffering unto death; yea, a body must be prepared* for Him;-and as He recognizes the awful sublime truth, He speaks :hark, my soul! not to poor angelic songs now, but to divine notes, that an opened ear may hear,-"*The word "prepared" is not without its interest in this connection. We have already referred to the unique character of that holy Body-unlike, in its absolute holiness, any other; the same truth may now be inferred from the use of the word " prepared." It seems ever to indicate a special purpose in view for which the object is exactly fitted. Thus, in the book of Jonah, great fish, gourd, worm, and east wind, are all "prepared" for specific purposes, and for nothing else. Thus too, in the New Testament, we have "Depart, ye cursed, into everlasting fire, prepared tor the devil and his angels "-for no other purpose, for no other race."* Then said I, Lo, I come (in the volume of the book it is written of Me) to do Thy will, O God." He shrinks not back from the infinite sacrifice, with all its sufferings. He presents Himself willingly, yea, with "delight" to do His will; and to the altar goes the holy Victim. Love leads Him there-love, the cord that binds Him to its horns ; and at last God's will is done. As the billows of His judgments roll over that holy Victim, all His holiness is satisfied, and Love may now have its way with sinners, unchallenged. Now must veil rend, and let God out to the world He loves – rend, and let repentant, blood-washed sinners in to the tender love of a God and Father. God rests at last. His will is done. The rent veil shows it. It is His flesh, the offering of the body of Jesus Christ once for all.

Yea, hearken to its speech, ye who eat of this Bread! Not of love does it primarily speak, but of righteousness. It is the crushed and bruised grain that has passed under the weight of the mill-stones. "This is My body," He said, "which is for you." Our version inserts "broken," but not justifiably, I think; rather would "bruised" be the more scriptural word to apply, for '' it pleased the Lord to bruise Him," whilst a bone was not to be broken. That is, evidently no human hand was to have any real part in taking away His life. He maintains the divine dignity of His person even in death; and in the sense of that dignity He Himself dismisses His spirit, as Matt. 27:50 properly and literally reads. None did, or could, take it from Him. He laid down His life Himself. Capable of dying, that holy One was absolutely free from the claim of death-was not subject to death; for death is only consequent on sin; it is sin's wages, and came by it; hence man's rude hand must not break a bone, lest that death be attributed to that blow. Nay, our Bread is God-bruised only. O wondrous word! "it pleased the Lord to bruise Him! " Think of it as ye eat.

But once more, as we are feeding on the bread, let us "consider Him" of Whom it speaks. For the first time He is now alone, forsaken. All through His life, the beams of God's delight have rested on Him; even when "all forsook Him and fled," still He was "not alone"; but now His God has forsaken Him, and for the only moment in the universe of time He is alone. Now we know that God is Light and God is Love; hence, if forsaken of God, He is of light bereft. Then is He, during those three hours on the cross (between the sixth and ninth hours), in awful darkness-darkness truly that "might be felt"; and who can tell how keenly felt, by that holy One, alone there! It is like the brass in the temple:none can measure its weight. Love too gone, wrath only remains, and those awful fires of God consume Him who is now in the place of sin, who is bearing sins. He must be now absolutely alone-where no mere creature ever did or could stand without falling.

It seems to be the one common characteristic of all creation that it can only be maintained by the constant upholding care of the Creator. It cannot be independent of Him for one instant, or there is some awful fall. In physical things this is true; by constant dependence is every living thing maintained. "He openeth His hand and satisfieth the desire of every living thing." By no primeval law is the Sun upheld in his course, kept in his orbit, and daily set on his mission of benevolence. The Hand that made him alone keeps, moment by moment, or confusion and chaos would result instantly. For whilst we know but little of what preceded the creation of our own race, of the first beginning of evil, yet we do learn that grace, and grace alone, upheld even the angels in their places-those so upheld are the elect angels. Not an angel could stand alone. As to man, that truth has been too clearly shown ; fall after fall has told it from Eden onwards, throughout the ages of time. Thus it is evident that no moral creature with a will and intelligence ever maintains perfect integrity of character if left alone. He loses his place as quickly and naturally as a stone dropped from the hand falls to the earth. But here is One thus forsaken – heavy judgments bruising Him – thick darkness about Him-fires consuming Him- absolutely alone; but still, with infinite sublimity and perfection of holy character, He stands-maintains His absolute perfection as a man even there, and gives expression to those perfections in His justification of God:"Thou art holy, O Thou that inhabitest the praises of Israel." Can judgment be eternal upon such an One? The fire has done its perfect work; sins, our sins, were upon Him, and those fires have consumed them; and lo, nothing but perfection is found ! He has been looked upon as sin; and all God's judgments passing, the Holy One in perfect beauty is seen, and He is "heard from the horns of the unicorns," "heard for His piety." Righteousness, even righteousness, now demands that the holy One be raised by Him Who was thus able to save Him out of death. (Heb. 5:)
Yet once more, then, let us enjoy the Divine wisdom in the Lord's taking the bread first. Is there any meaning, any beauty, in this order ? Was it a matter of indifference whether wine preceded bread, or bread wine ? An acquaintance, though it be indeed but superficial, with the glorious and perfect ways of that Divine One may still lead us to expect a meaning in everything He said or did-in the place He chose to say it, and in the order. Nothing is without its significance to an open ear. Not always may we be able to discern it. Dull and heavy are we still in these heavenly exercises; but it is in meditation on such themes that the holy and gracious Spirit, the Comforter, leads us "into all truth." Under His guidance we walk in pleasant pastures, and our eyes open to ever-unfolding beauties, to which we had hitherto been blind. Thus, let us feel well assured that there is a depth of holy meaning and purpose in the order chosen by the Lord Jesus. First, the bread. What, then, is always first in the ways of God with man ? Righteousness, and afterwards peace. As surely as, and for the same reason as, the Holy Spirit speaks of the name of the royal priest Melchizedek as being "first by interpretation King of righteousness, and after that also King of Salem, which is King of peace," so must that which so clearly speaks of all the demands of righteousness fulfilled, come first. First, a solid foundation must be laid, in order that, in unshaken security, the edifice may rest upon it. First, everything must be right, in such sort as is fully consistent with the Light of God, in order that the Love of God may freely act. First, the Throne of God must be guarded, that it may not "shake" in showing mercy to the guilty. It is the mark of the "wisdom that is from above," that it is first pure ; then peace happily follows. First, sins must have their just due; then may God press to Himself the penitent sinner with a holy kiss. Thus shall we, if we listen intently, find this "bread " to be in sweet, if solemn, harmony with all this accord in the ways of God. It is His Body, bruised for us. Oh, how well and admirably chosen is the symbol! "Bread corn is bruised," says the prophet (Isa. 28:28). Indeed it is; and until it is bruised, as we may say in a sense, "it abideth alone"; none may feed upon it. We may admire its beauty as it waves like billows of gold in the autumn sunlight; but no food, no strengthening, do we get from it. Crush it between the millstones, grind it, bruise it, and so we shall eat of it; yes, and so shall it tell us of His body which is for us. Then, as we eat first the bread, are we called to remember the holy One of God bruised under the stroke of judgment ; with reverend awe, and affections all astir, may we watch Him once more as He enters all alone into that cloud where no man could be. No Moses and Elias with Him now. It is still God's "beloved Son"; and indeed, indeed we "hear Him," as He cries, " Eli, Eli, lama Sabachthani." We feed;-this is indeed the staff of our life-this the power of God in the Gospel, the joyful boast of the apostle, and, in measure, of all saints; for "herein is the righteousness of God revealed;" and in the solemn silence of the Holiest of all, we eat the bread in remembrance of Him in perfect peace.

Let us further note, before closing our meditation on the bread, that it represents specifically His holy body which was bruised-not, therefore, the Church, which is also in another sense His body, but never bruised. The loaf upon our table is to bring to our minds His human body; and yet the oneness of all believers is evidenced by their partaking of the one loaf, as chap. 10:16 distinctly teaches :" For we being many, are one loaf, one body; for we are all partakers of that one loaf." It is therefore distinctly the divinely-given privilege of every member of that mystic body, whether a babe, young man, or father, -irrespective of intelligence or attainment,-to partake of that "one loaf;" and, thus partaking, to show the oneness of all believers, who are as closely united by the indwelling Spirit as are the members of the natural body. Thus the guests at this holy supper are divinely marked out. F. C. J.

" After the same manner also the cup when He had supped." That is, I suppose, in the same way as He had taken the bread:with the same expression of thanks to God. And here again what a lovely scene of beauty these words would spread out before us if we had but hearts in some measure awake to such scenes,-quick to catch, and rejoice in such beauties. He-Jesus-who tells us that the bread is to remind us of His own sufferings under bruising- that the cup is to bring before the eyes of our hearts, His own life poured out in blood-He, as He takes these very emblems, gives thanks. Is it not passing wonderful, that, so to speak, the very victim should join in the praise that ascends at the altar where it suffers and is slain ? Meet and right it is, surely, that guilty rebels who see here another suffering in their stead-hear the bruising blows as they descend on His body, interposed to shield them-see the resulting life-blood forth flowing-meet and right it is that they should be thankful for the love for them that spared not even so infinitely precious a treasure -for the love that was in Him stronger than death, which many waters could not quench. But that He, already entering into the dark shadow of that scene that was to press the exceeding bitter cry from His lips – that He should "give thanks"! Wondrous thought, ponder it, O my soul, first for thyself ! Jesus was thankful that He was going to suffer for thee ! Yes, now I remember too, He hastened as one bound for the joys of love and home, to that bitter cross. Back to the memory come those words
spoken long ages before "I delight to do Thy will, O, my God !" And these again are caught up and echoed by a more recent utterance of the same beloved Person, after the same sort,'' I have a baptism to be baptized with and how am I straitened till it be accomplished." Now this baptism is in full view. The betrayer has gone forth on that errand which is the beginning of the end of these things – yea, in figure it is passed, the body is bruised in the bread, the blood is already poured forth in the cup, and His tender gracious heart rejoices at the fact and He gives thanks ! Listen, my soul; Oh, listen, my beloved brethren, to these words of joyful praise from His lips. There was "a joy set before Him " through all these sufferings, and He takes you and me into company with His heart in that joy. A sevenfold joy, surely, if we, again I say, had eyes to see, hearts to apprehend it.

First, God in a very solemn, official way, is glorified because His throne is now so firmly established, that whereas its foundations would have trembled at the slightest mercy shown to guilt, the whole moral universe would have been thrown into irredeemable chaos if He had forgiven a sinner, now such sinner may be embraced and kissed without a tremor anywhere. The "posts of the door" of God's house may rock at His awful presence before, but not after, the "live coal" has uttered its voice, done its work. Jesus for this gives thanks.

Second, God's own character is glorified; His justice satisfied; His holy nature rests; He is propitiated, and our Lord gives thanks.

Third, God His Father is in a more personal way honored; yea, more than He was dishonored by all
the overwhelming guilt of all of Adam's seed. Jesus hath added the "fifth part" to the trespass-offering. (Lev. 5:16.) God is richer, as we may speak, than before the first man robbed Him of His honor. Jesus the Second Man joys as He knows this, and gives thanks for bread and wine.

Fourth, God is thus fully displayed to a created universe in His unapproachable wisdom in thus making '' righteousness and peace to kiss each other, mercy and truth" to embrace. "Oh, the depths of the riches both of the wisdom and knowledge of God ! " Surely it is in itself a "Light that no man can approach unto." But it is a source of joy to Him who has made it manifest.

Fifth, our Lord Himself shall not now "abide alone." Precious corn of wheat as He is, dying,- fruitful shall He be, and shall have His place from henceforth "in the midst" of His brethren; a place He dearly loves, and this forms a large part of His joy.

Sixth, Love now may have its own way unchallenged. Straitened and shut up, poor Love has been behind the barriers of righteousness. Those barriers are down, the veil is rent, and Love escapes, not only to welcome, but to "seek the lost" no longer straitened. It is the joy of the Lord Jesus.

Seventh, eternity is secure. Songs of spontaneous fresh delight shall resound through the lengthened arches of that dwelling that God shall make with men, in which He may enjoy that most congenial work of Divine Love, of wiping away the tears from the eyes still brimming with earth's sorrows, and listening to the music of overfilled hearts forever.

Sevenfold joy this, shining with rainbow beauties in the very storm cloud of the scene here shown forth.

"After He had supped." Words introduced here doubtless to show in a picture that the Passover had now come to an end. The cup of the Lord's supper was no part of the paschal supper. This was over before the cup was taken. The Passover that He had so earnestly desired to eat with His own, before He suffered, was finished. It closed the long series of Passovers that began on that memorable night in Egypt. Much needed had that Passover been to keep His people in memory of an earthly deliverance, and to figure to spiritual intelligence the true Lamb of God, who should be "the propitiation for the sins of the world." For many centuries it had served, thus awakening, year by year, dormant memories, and kindling faith. No limit had been given to it at its inception:no "till He come" had indicated its cessation, but now it ceases, and a cup expressive of joy, that the Passover knew not, in a sense, takes its place.

For now we have a double thought in this cup that we drink. If "bread is to strengthen man's heart," the wine is to "make glad "that same heart (Ps. 104:), and well adapted indeed shall we find this cup if we truly drink it in the appropriation of faith. For mark, first the correspondence and yet difference between "the bread" and "the wine:" bruising is connected with each, both grain and grape are crushed, but in the former, we have actually the thing bruised. We eat what the millstone has crushed for us. In the latter we drink that which is the result of the bruising; and not without its beauties and significance is this. The former as we have seen, speaks of judgment being borne. The latter, then, tells us of judgment passed, and death accomplished. These two things complete man's appointment as a sinner; "it is appointed unto man once to die and after this the judgment." Now

" As we behold the wondrous cross,
On which the Lord of glory died,"

it is as solemn as it is precious to see these two awful appointments fully borne; but, as the order of the bread and wine shows us, in the reverse order. First judgment and after this death. The blood flows forth with its clear and touching evidence of every thing finished, and we take the cup and find that blood is figured by "wine that maketh glad the heart of man " indeed. Beautifully adapted is wine to symbolize that death that told out all the measure of His love. Blood it speaks of, but blood as the token and measure of a love that could not stop till its object of saving was attained, and many waters could not quench, and which alone could make glad man's heart. For it is divine love for which the human heart (indeed, but too often unconsciously) thirsts. From God our spirits come, nor can they rest satisfied till they again reach that source-God. All the world is quite insufficient to fill the thirst of one human heart, as the experiences of "the King," pathetically told out in the book of Ecclesiastes, evidence. This cup, then, is the love of God, witnessed by the life of His chief Treasure given up for us. Oh, let us drink ! let us take it in ! Hear Him, the divine Host at our supper, speak:"Drink, O friends, yea, drink abundantly, O beloved ! " We shall not exhaust the fountain by all our thirsty drafts upon it ; our cup always and ever "runneth over." Here, then, we see the beauty of the wine being our symbol. It is an evidence of the bruising in judgment, sin, having been fully looked upon, and righteously dealt with, love may flow forth in all its breadth and length and depth and height, unchallenged and unhindered. Never would it do for the cup to precede the bread, it must follow it.

"This do in remembrance of Me." Mark the touching simplicity and condescending grace of these words. It is a command, but such a command as incarnate love alone could give. Not '' This do, and live for Me;" not "This do and devote thy all to My service;" not "This do and," even, "give thanks;" nothing that could, by any possibility, occupy us with ourselves, and make us distressed and sorry at our inability to come up to what He desires. Nothing but "remember." "In remembrance of Me." Affecting in its simplicity ! Oh, that rough human hands had ever been kept from it, and His people had been allowed to enjoy their feast as He desires, simply leaving memory free; as when we go sometimes to a drawer and take therefrom some simple object connected with one dearly loved in days gone by

"With easy force it opens all the cells where memory slept."

Memory alone does all the work needed. A worthless object in itself it may be; an old garment or what-not, but it brings back to the heart the person, and it does its work. Thus He puts into our hands "bread and wine," His body thus in death for us, and if the memory alone be free all shall be well. Tender thoughts, joy, and praise shall all follow in due course. F. C. J.

(To be continued.)

It will be a matter of sad interest to most of the readers of this periodical to learn of the departure to be with Christ-"which is far better"-of Mr. C.H. Macintosh at Cheltenham, England, on November second, at an advanced age.

At the time of the great revival in Ireland in 1859, Mr. Macintosh was much used in gospel work. At that time he was engaged in a prosperous school, and the calls for service in the gospel were so urgent that it became a question whether he should give up his school or refuse to continue his preaching. Believing the Lord had opened this door to him. he gave up his school, and in simple dependence upon His Master went forth in His service. That his faith was not disappointed, may be seen from a letter written after forty years of ministry in which he looked to the Lord alone for temporal support. He wrote that during those forty years, he had been enabled to meet his obligations as they rose-although even from his own writings he received no income whatever. Surely those who trust in the Lord shall never be put to shame.

Besides being endeared to a large circle of those to whom he was personally known, and who profited by an oral ministry both in the gospel of salvation and in the unfolding of the word of God for believers, which extended over more than forty years, he reached through his written ministry thousands of Christians in every part of the world, to whom his name is a household word.

For twenty-one years he edited, being almost the sole contributor also, a monthly magazine chiefly for believers, entitled "Things New and "Old." In a singularly happy vein he treats, in this paper, a great variety of themes of a scriptural character and always, we may add, for edification. The "Answers to Correspondents" were not merely felicitous, but served as both an incentive and a key to the study of the word of God. Very many of the papers which appeared first in the pages of "Things New and Old " were subsequently reprinted, and in tract form have reached and blessed tens of thousands of readers. "The All-Sufficiency of Christ" " Abraham and Lot," " Gideon," with many more, have indeed helped to edify the Lord's people throughout the world.

But it is as the author of "Notes "on the five books of Moses that Mr. Macintosh is chiefly known. We could scarcely express too strongly the immense good that has been accomplished through those volumes. To multitudes they have been a key to the precious word of God that has opened up its treasures in a way they never dreamed of. How many have found settled peace through the pages of " Exodus"-or been guided in the path of faith through "Genesis"; or have had a glimpse down the endless vista of beauty opened up in the typical teachings of "Leviticus." The Bible has become to them a new book and they have received not merely the truth presented in the pages of the " Notes," but, what is far better, capacity to go on with the intelligent study of the word of God for themselves. It is no slight put upon the beloved author, quite the reverse, to say that in a very marked way these books carry the reader to a point where he can dispense with them-they educate him beyond themselves.

Multitudes who know nothing of him are to-day intelligently studying God's word through him. We believe "in that day" when the record is gone over, and the Master's approval given for faithful service, that the fruit from these books will for the first time fully appear-to the glory of the grace which first laid hold of and then equipped our brother for this service.
We cannot refrain from calling attention to some of the characteristics of these writings which render them so suitable as instruments of blessing. To a clear and most attractive style-singularly pleasant to the reader,-he adds the force which always marks one deeply in earnest and commanded by his subject. It is not however of the form but of the contents that we speak. The place given to the gospel of the grace of God,- its source in the love of God, its foundation in the finished work of Christ, its vital power through the accompanying influence of the Holy Spirit-was most prominent. The author not merely knew the gospel and its saving power personally, but longed to impart it to others, and eagerly seized every opportunity afforded in the book upon which he was commenting to dwell upon this.

He loved too, to unfold the various stages in the life of faith ;-the dangers, failures and difficulties of the child of God, pointing out the only and all sufficient resource for the believer in his God and Father. The lives of Abraham, Jacob and Moses are thus made to furnish most profitable lessons.

We would particularly speak of the place which our brother gave to the word of God. He had not the smallest sympathy with anything that suggested the slightest question as to the inspiration of Scripture. To him " Higher Criticism " was but infidelity under the guise of Christianity and therefore all the more dangerous. Nothing was in his mind worthy of the least respect that did not receive the entire Scripture to its least letter as the word of God. His introduction to the book of Deuteronomy, also printed as a separate tract "The Bible, whence is it? from heaven or of men?" is most clear and straightforward in its claims. We trust that in these days of looseness and weakness many may be awakened to continue the warfare against infidelity.

But we bring our remarks to a close. It is farthest from our thoughts to indulge in fulsome praise-rather to recognize the grace of God vouchsafed to His servant. The faithful are failing from among the children of men. Let those who remain be aroused to all the greater diligence, as they see one and another called home. Let us pray too that other laborers may be sent forth into the white harvest fields.

Christ abides-the Lord of all the work. Let there be the loyalty to Him which, whether there be little or much gift, is worth more than all else. Soon, very soon, the day of glory will be here, the time when the least thing done for Christ shall not fail of His notice. May His love constrain us now to live for Him.

Love moves under all disguises,
Seeking to be known:
Glad to be at last mistaken
For no other one;
Practicing us till no other
Voice or form or feature be
To us like to our Beloved's:
Sole among ten thousand, He.

Oh that mid the dull lack-luster
Of our common lives, the sheen
Of that glorious Presence always,
Wheresoever He moves, were seen!
Faith alone it needs that glory
Of th' Invisible to see:
His who where He is must have us,
Where we are must with us be.

Oh for need of Him that could not
Bid Him turn aside,
Still alone, among His chosen,
Stranger to abide.
Come so far to have us with Him
In the glory, on the throne:
There to be without distraction
Still and all His own:-

By the glory of that passion,
Which He could not share,
Where we could not follow,-
Standing for us there:
In the uttermost gulf abasing
All His glory for our need:
In that dread disguise of sorrow,
Night, as if it had not morrow,-
Only-evermore-unhid,
Uttermost love indeed.

Yes, from out the inner darkness
Now the Light has broken:
From the unanswering silence now
Th' Eternal Voice has spoken.
Love which now mid all disguises
Seeks but to be known;
Claims our perfect recognition,-
Claims our trust without suspicion,
Ours who once have seen, have heard
Christ the Word.

Come, Lord, make Thyself a place,
Answering to Thy matchless grace!
Set us from Thy rivals free,
Everywhere to walk with Thee.

F. W. G.

" In the mouth of two or three witness shall every I word be established," says the apostle. (2 Cor. 13:1:) This is in accord with the injunction of our blessed Lord, when He said, "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." (Matt. xviii 16.) This is the well-known rule of the law also:"One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established." (Deut. 19:15.) In this connection see also Num. 35:30; Deut. 17:6; John 8:17; i Tim. 5:19; and Heb. 10:28. The reason for this wise provision is manifest, guarding, as it does, not only against false witness, but also against the mistakes of those who do not intentionally testify contrary to truth. To some degree, and in some cases, the rule is found in modern jurisprudence; but, the legal systems of men not being framed on a spiritual basis, nor intended to be administered in accordance with the scriptural exhortations to charity (i Pet. 4:8; i Cor. 16:14), the testimony of two witnesses is not, as a general thing, required. If, however, we see that the practical effect of insisting that every word shall be established "in the mouth of two or three witnesses," in our intercourse with our brethren, will be to promote the proper exercise of charity (Prov. 10:12), we will not be averse to the undoubted scriptural rule being enforced in our consciences with all its strictness. The observance of this rule will tend to make us far less ready to believe the latest breath of gossip, and certainly very unwilling to pass along an unsubstantiated report.

But one exception to the teaching of Scripture, as above stated, has ever been urged, the alleged exception being based on i Cor. 5:1:" It is reported commonly that there is fornication among you." It is thought by some that the apostle Paul accepted the "common report," referred to in the passage just quoted, as the basis of the judgment expressed by him in verse three, where he says, "For I, verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed." In other words, in their view, Paul accepted "common report" in lieu of the testimony of two or three witnesses, as required by the law, the Lord, and the apostle himself in his second epistle to this same church. They overlook the fact that such a view imports a con-tradition into Scripture, when, as we know, "God is not the author of confusion, but of peace." (i Cor. 14:33.) This view makes i Cor. 5:i, bear too heavy a burden; it is thereby made to mean too much.

In the first place, the Revised Version so changes the translation of i Cor. 5:i, as to divest it of even any apparent sanction of this unscriptural view. The rendering of the R. V. is, "It is actually reported," etc.

In the second place, it is preposterous to suppose that this same apostle would write to this same church (2 Cor. 13:i), saying, " In the mouth of two or three witnesses shall every word be established," if he himself had not had, in conformity with the law, (which he knew) and the words of Christ, the testimony of two or three witnesses prior to forming his personal judgment "concerning him that hath so done this deed." (i Cor. 5:3.) Paul was at Ephesus when he wrote this epistle (i Cor. 16:8, 9,) and Ephesus was not so far from Corinth that it is unlikely Paul personally had the testimony of, at least, two witnesses; in fact, it is in every way highly probable that he did have that testimony, especially in view of 2 Cor. 13:1:
In the third place, to make "common report" a test of truth, a ground of belief, as is done by the adherents of the view under consideration, in the place of the "two or three witnesses " in whose mouth "every word shall be established," proves entirely too much for their purpose. It would equally prove that our blessed Lord's disciples "came by night and stole Him away while " the guard "slept" (Matt, 28:13 and 15.) This is important. The "evil report" against Paul (2 Cor. 6:8) was undoubtedly false, and we know that the "slanderous report" (Rom. 3:8) was undeniably so.

In the fourth place, to make assurance doubly sure, the word of God even gives the names of the witnesses whose testimony Paul had, besides mentioning a "letter" which the church at Corinth wrote to Paul, which undoubtedly, afforded him written evidence of the fact. Paul had labored in Corinth for "a good while" over "a year and six months" (Acts 18:11, 18), that church being the fruit of his labors. After his departure for Ephesus (vers. 18,19), the church had fallen into a very low spiritual condition ; they became " carnal," says the apostle, (i Cor. 3:1:) They greatly needed the instruction of the apostle in regard to a variety of matters; and, therefore, they wrote unto him. (i Cor. 7:1:) As we see from the seventh chapter, this letter referred to a matter akin to that treated of in chapter five of Paul's first epistle to the Corinthians; in fact, it must have referred to the very fact itself of sin in their midst, thus giving the distinct and definite testimony of the church in regard to the reality of the fact. This letter was conveyed to Paul, at Ephesus (Acts 19:i; i Cor. 16:8,19), by three of the brethren from Corinth, whose names were Stephanas, Fortunatus, and Achaicus (i Cor. 16:17, and cf. i Cor. 1:ii, and chap. 11:18. In i Cor. 16:17, Paul says, "I am glad of the coming of Stephanas and Fortunatus and Achaicus, for that which was lacking on your part they have supplied." That this means that Stephanas, Fortunatus, and Achaicus came to Paul from Corinth, there can be no doubt; otherwise, there would have been no occasion for mentioning their coming. This view is, however, verified beyond cavil by i Cor. 1:16, which refers to Stephanas by name as one of the Corinthian saints, whose household Paul had baptized, and i Cor. 16:15, which tells us that the house of Stephanas was '' the first-fruits of Achaia" (the Roman proconsular province where Corinth was situated. Moreover, the name of one of the brethren named with Stephanas is Achaicus, which name means "an Achaian"-1:e., a native of Achaia (Greece). Thus Paul undeniably had the testimony of Stephanas, Fortunatus, and Achaicus, and also a letter from the church of Corinth on the subject, regarding which he expresses His judgment in i Cor. 5:3.

In addition to this testimony which Paul undeniably had, it is highly probable that he had also the testimony of Apollos. An examination of Acts 18:24, 27; 19:i, and i Cor. 3:6, will show that Apollos succeeded Paul in ministering in the Word at Corinth. " I have planted, Apollos watered," is very plain on this point. In i Cor. 16:12, at the time Paul was writing to the Corinthians, we find Apollos with Paul at Ephesus. Apollos was, undoubtedly, able to confirm the testimony of Stephanas, Fortunatus, and Achaicus, and the letter from the church at Corinth. So, it seems to be established, in an irrefragable manner, that, so far from receiving "common report" in lieu of the testimony of "two or three witnesses," Paul unquestionably had more than the required proof, viz., certainly the testimony of three witnesses and a written statement, and probably the testimony of a fourth witness, besides.* *In addition to what has been said, the shameless publicity of the whole matter made it universally known. It was trifled with apparently by the entire assembly. At least, there was no brokenness and humiliation. [ED.]*

Daily experience confirms to us the truth of Cicero's remark, that '' there is nothing which wings its flight so swiftly as calumny, nothing which is uttered with more ease; nothing is listened to with more readiness, nothing dispersed more widely." But is it conduct "as becometh saints "to indulge in this, the world's favorite pastime ? Or is it not rather the case that the mere requirement that every word shall be established '' in the mouth of two or three witnesses " will, if acted out, effectually prevent the repetition of many choice morsels of gossip !

Let us weigh well, and endeavor to practice, this apostolic injunction, "In the mouth of two or three
witnesses shall every word be established." Let us "speak the truth in love" (Eph. 4:15), avoiding "backbitings" and "whisperings," which render saints not such as an apostle would desire. (2 Cor. 12:20.) H. K. W.

Though from its long-accustomed place
We miss a dear, beloved face,
That seemed replete with every grace,
Lord Jesus, Thou remainest.

Though oft we dry the falling tears,
Our hearts oft sick with anxious fears,
Yet this sweet fact our spirit cheers,
Lord Jesus, Thou remainest.

Should life look dark, drear seem our way,
Hope o'er our future shed no ray,
Yet this can turn e'en night to-day-
Lord Jesus, Thou remainest.

When all seems changed and changing here,
We turn to Thee without one fear,
Thou Life and Rock-strong, steadfast, near;
Yes, Thou, our life, remainest.

Remainest, Lord, our long-tried Friend,-
Patient, unchanging, to the end.
Father, our praises would ascend
To thee, for Thou remainest.

Bravely we'll tread e'en lonesome ways ;-
Yes ! and we'll sing glad songs of praise
Though all else goes !The Best Friend stays
Whilst Thou, "The Truth," remainest.

P. W.

" Our giving up the world, and the world giving us up, are two very different things. It is the latter tries all the elements of self-importance, which lie much deeper rooted than we are aware. There may be some little sacrifice in giving it up, but we have a sufficient motive, but what motive for being despised? it is really our glory, for Christ was, but then He must be all, and that is saying a good deal."

(Mal. 3:16,17; Jude 20-25.)

In a day of closing darkness,
When the outlook is so black,
When the hearts of men are failing
And the feet of saints turn back,
When corruption spreads her mantle
O'er the minds and ways of all,
When the violent doth prosper
And men's passions rise and fall.

Then, amid the gloom and darkness,
Shines one feeble ray of light,
Some, who feel and own the ruin
Seek by faith to walk aright.
Some, who fear the Lord of glory
And who think upon His name:
Some, who often speak together
Of His glory and His shame.

Some, who often round Him gather
To exhort and sing and pray,
Some, who prove amid the darkness,
They are children of the day:
Some, who wait a coming Savior,
And who long His face to see;
Some, who wait their hopes fruition
Till conformed to Him they be.

God, who dwells in heavenly glory,
He beholds this feeble few,
He records in His remembrance
All the sorrows they pass through:
He discerns each true affection
And declares "they shall be mine;
When I gather up My Jewels,"
These shall in my presence shine.

There is no solid peace when experience is fed on; there is no crop by ploughing, but no good crop without it. J. N. D.

"And Israel served the Lord all the days of Joshua, and all the days of the elders that over-lived Joshua, and which had known all the works of the Lord, that He had done for Israel." (Joshua 24:31.)

So long as the people had a leader whom God had raised up, who passed through the trials and experienced the joys of a journey from Egypt to Canaan in dependence upon the living God, so long did they abide faithful, outwardly at least, to the Lord. When, however, the old generation had passed away, and when those were placed in responsibility to whom all the past had been simply a history and not an experience, they showed how much they were influenced by man, and how little by divine power.

In our day, too, there is the same danger. Truths for which the men of God went to the stake in years gone by, are now taken upon the lips with little thought as to their preciousness or their gravity. Truths which were learned through prayers and tears, earnest crying to God through sleepless nights and anxious days, can now be mastered by a little attentive reading of the proper books. Need we be surprised, then, if these truths which took those who had found them, out of the world, made them in reality pilgrims, should now be pronounced "trippingly on the tongue" by those who have known but little of the exercise in acquiring and correspondingly little of the transforming power of the truths ?

God forbid that we should say there are none now who know the power of divine truth; we speak of tendencies just as dangerous to-day as in the days of Israel. Is it not the Laodicean state, complacent possession of that which begets pride, rather than obedient cleaving to Christ.

Even where there is real love to Christ, is there not the danger of not realizing the priceless value of truths and testimony gained in the past ? The conflicts are over, and we have been enjoying the benefits of the victory; now comes the danger of despising that conflict and its results. Let us remember that the faith which was once delivered to the saints has to be always earnestly contended for; that in things spiritual as in temporal "eternal vigilance is the price of liberty."

It may be said, Is this the necessary and inevitable tendency of the second generation, and is there no remedy ? We believe the tendency is real, and, thank God, the remedy is real. It is when traditionalism comes in, and the past seems but a story, when the heart has not passed through deep exercise, that the danger is great. O brethren, if the truths for which our elders suffered, wept, and prayed to gain, are as real to us, we too will be ready to suffer, weep, and pray to keep them, and we will keep them. Let us remember that we are living in restless times, when almost everything seems to be going to pieces. Let us therefore not be drawn aside, but hold all the more closely what is against the democracy of the day-the truth of God. Largeness of heart ever flows from communion with God, but we will not be unmindful of his works in the past, nor will we be ashamed to own the grace of God in those who stood for Him when it cost to be faithful.

(Continued from page 40.)

10. THE ASSEMBLY, IN ITS PRACTICAL WORKING.

We come now to consider the assembly itself in its living operation,-as filling (in the power of the Spirit, as alone it can) the place for which God designed it. This place it must, of course, fill, in order to satisfy and to be practically owned of Him ; and the ruin of the Church, which all that have the mind of God must acknowledge, has not lowered His standard for it, nor set aside one word that has gone out of His lips. Gracious too, He is, and will be, or who could stand before Him ? but this does not imply the toleration of even the least departure from His word, which would mean the giving up of His holiness and truth, and of His love itself.

That the Church has failed, miserably failed, is a solemn truth indeed ; and this failure has altered largely the circumstances in which we are placed to-day, and encompassed our path with difficulties, while it has deprived us largely of the help that we should have gained from one another. But it compels no one of us to disobedience to the least word that God has spoken, nor deprives us of either the wisdom or power necessary to "stand perfect and complete in all the will of God." Difficulties are only means for us of realizing the more what He is for us :as the spies said of the gigantic enemies that Israel would be called to encounter in taking possession of the land that had been promised them, "they shall be bread to us":for faith is strengthened by those demands upon it which only expose the weakness and bankruptcy of unbelief.

We are to look at the assembly, then, according to the character which the word of God has given it, quite unhindered by any reasonings derived from changed conditions of the time in which we live. And the assembly of which we are now to speak is not the Church of God at large, but the local assembly:which in God's thought, however, is that which represents it in the locality, being those who alone can actually assemble, the practical gathering together of the members of Christ as such.

These members, were they gathered all together, would show us the whole assembly as the body of Christ, and thus each assembly is the body of Christ in the place in which it is:a divinely-constructed organization, that is:-the only organization God ever owns as of Him, and all-sufficient to give us as Christians all that can be rightly expected or desired in organization.

Of this, more presently:the first thing we have to notice now is the individual members, who are spoken of individually in such terms as the whole body is. That is to say, as the whole body is joined together and united to the Head by the one Spirit which pervades it all, and brings every member into living and practical relation with every other and with Christ,- so each individual also is in his own person a picture of the whole. Indwelt of the Holy Ghost, "he that is joined to the Lord is one Spirit," with this effect, that "your bodies are the members of Christ" (i Cor. 6:15, 17):each and the whole of every individual belongs to Christ, and there is no one, and no part of any one, permitted to be secular or self-controlled. Thus not only is the white garment of practical righteousness to cover us completely, but the "ribband of blue," the heavenly color, is to be seen upon the borders of it, just where it comes in contact with the earth (Num. 15:38).

If we are not thus, in the sincere intent and purpose of our hearts, recognizing our whole lives as to be lived for Him,-our every faculty of mind and body to be His,-ourselves taken out of the world by sanctification to Himself, to be sent into it again as His representatives (John 17:16-18), – then the moral basis of all right fellowship is lacking with us, -of fellowship with Himself, and necessarily with one another. In this case we do not and cannot fill our places in the assembly, however much we take part with the rest in the meetings of His people :for the place is essentially a spiritual one, and can only be spiritually filled.

Let us remind ourselves that there is nothing that is merely negative in our lives and ways, but that our Lord's words are true in particular as in general, that "he that is not with Me is against Me." If in any one habit or practice of our lives we are not with Him, we are in that respect against Him. We are in the miserable condition thus of being divided against ourselves, and as a consequence shall find a loss of vigor and competency, a lack of ability to make progress in the things of God, and even to stand in the presence of the enemy. It is as to things that (abstractly considered) were lawful enough, that the apostle marks off things that were "not expedient"; and immediately he adds, as applying to these :"all things are lawful for me; but I will not be brought under the power of any" (i Cor, 6:12), Lawful things might thus develop a power to which even such an one as he might have cause to fear becoming captive.

Now here begins the question of fellowship with one another. Are we in true and whole-hearted fellowship with Christ ourselves ? Have we no fence fencing Him off from certain portions of our lives ? Has obedience with us no secret limitations ? Have we no division between mine and Thine with Him, but do we know the blessedness of realizing that to have all ours His, is the only way ourselves to enjoy it and find satisfying sweetness in it ?

Thus indeed will our bodies be the members of Christ. Our hands will be for His work, our feet for His errands, our lips for His communications and His praise. Our entire lives will be the expression of communion.

Now, whatever shortcoming we may have to confess in actual attainment, this, and nothing less than this, must be our honest desire and aim, or how can there be a walk with God ? for how can He consent to other terms than these ? would it be for His glory or our good, that He should do so ?

Think, then, of what is implied in the "body of Christ," where the Spirit of Christ links all together in harmonious subjection to the will of the Head, and so in a living unity of the members with one another. And this is plainly the practical "unity of the Spirit" which the apostle bids us to "endeavor to keep." It is certainly not the unity of the body simply that he means ; but it is assuredly the unity of that which makes it in any proper sense the body -the body fitted to Christ the Head. And this is what is to be seen in the assembly of God, if this is to fulfill its proper character,-a living, speaking, working unity of obedience, inspired by devoted love. What a testimony to Him of "two or three" gathered together in this spirit ! and it was thus at the beginning, when it could be said that "the multitude of them that believed were of one heart and of one soul; neither said any of them that aught of the things that he possessed was his own"-:the true spirit at all times, whatever may be the difference as to the manner of its expression.

Where something like this is not, already men have "their own things" to seek, and "not the things of Jesus Christ"; the various interests lead in various ways, the wisdom of the world comes in to secure them, and the door is opened for every kind of departure. It is only the sense of what is ours in Christ, where all have all in common, and the joy is but increased by sharing it with others,-ours, where all abides and no room is left for the cares which make man a weary worker for himself, the hardest of masters :it is only here that the heart is fenced from the close-surrounding evil, and fenced in for flower and fruit for Him who looks to find in us "the travail of His soul." Thus we may again see why Philadelphians are emphasized as those that keep Christ's word. Communion can only exist where the heart is held by the revelations of God's grace; and the soul that is kept in communion is that which is sustained by the fresh manna, gathered every day.

The reading-meetings are thus a great test of the state of an assembly; for it is there, if things be right, that the knowledge gathered in whatever way is tested and made sure by that personal conference and comparison which help so largely in making it the realized possession of the soul. Here we may learn, too, if there be the freedom and candor of brotherly love, the needs to which the truth ministers, and the ability to use it for real edification. It is of immense value to test in this way how far we have got the truth, while by this means what has been learned by each is thrown into the common fund, to enrich the whole. Those who know least would be surprised to realize how much the questions suggested by their own need may help in various ways the very people who answer them. And this is only one of the many modes in which the waterer is watered-the minister is ministered to.

The reading meeting is never, therefore, made needless or of little value by whatever multiplicity there may be of more detailed and connected teaching. Nay, all this creates a special need for the reading-meeting, in order that the food laid before the whole may be individually digested and assimilated. Here, however, any lack of nearness to and confidence in one another will be surely felt as a hindrance, and need of another sort manifested to those who have eyes to see.

"The children of this world are" indeed "wiser in their generation than the children of light." Persons brought into the inheritance together of large worldly possessions would soon realize the necessity of becoming acquainted with what they had so much personal interest in. How few are there who, in the case of spiritual wealth which God has made their own, have boldness and earnestness to lay hold of what is theirs by any means available to them ! When, over sixty years ago, the Spirit of God began to move freshly in the hearts of His people to recover them to one another and revive the almost lost idea of the assembly of God, the reading-meetings were a marked and prominent sign of the awakened interest in His word, and that the people of God as such were awaking to claim for themselves their portion in it. No class of men could be allowed, however gifted, however educated and sanctioned by the mass, to stand between their souls and the possession of what was needed alike by all and designed of God for all. Now, alas, the decay of the reading-meeting means nothing else but the subsiding of that eager enthusiasm for the truth that then was, the lessened consciousness of the Spirit of God, in each and all His own, to give each for himself the power to acquire possession. The flood-tide is gone, and the diminished stream begins to confine itself to the old channels.

We need to proclaim again that God never designed "theology" to be for a class of theologians, but all the treasures of His word to be for all His people,- not a thing in it to be hidden, save from the eyes of the careless and indifferent, those who are willing to exchange their heavenly birthright for a mess of the world's pottage. We need once more to assert that teachers are only a pledge, on God's part, of His eagerness to have all to know,-not that He has restricted to these the possession of any kind of spiritual knowledge. Teachers are only to show that there, in the living fount from which they drew, is the living water for all, as free for others as for themselves. They are only the truth of God's word made to stand out in blazon before the eyes of those who have not yet found it there where He has put it for them, and with this for a motto of encouragement to those who have faith in a God that cannot lie :- "Every one that seeketh, findeth."

The success of teachers is shown by their ability to make others independent of them; when men say to them as the Samaritans to the woman of Sychar, "Now we believe, not because of thy saying"; and in proportion as the Church of God by their means is made to realize its ability for self-edification. As the apostle says that Christ has given gifts unto men,-"some, apostles; and some, prophets; and some, evangelists ; and some, pastors and teachers, for the perfecting of the saints unto the work of ministry, unto the edification of the body of Christ, until we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ" (Eph. 4:11-13). That is, the "work of ministry"-and this is left open to the largest construction-is what the saints as a whole are to be perfected unto. Every saint is free to "covet earnestly the best gifts" (i Cor. 12:31), and responsible to use all the ability that he has, of whatever kind, to enrich others with it. "The manifestation of the Spirit is given to every man to profit withal" (verse 7); and if there are special evangelists, all are free and called upon, each in his measure, to evangelize; if there are special teachers, all are free and responsible to communicate to others what God has given them of His truth. Love to each other, love to souls, is to have liberty and be encouraged everywhere.

How blessed would be an assembly of saints in this condition ! every one realizing that the fullness of all spiritual knowledge was open to him to enjoy, -the best gifts were his to covet,-that he was, by the simple wondrous fact of his endowment with the Spirit, the ordained minister of Christ to the world, the ordained servant and helper of his brethren ! How intolerable is the thought of class restrictions to limit and hinder the grace of God in His people ! yet, alas, into which, sensibly or insensibly, they so readily sink down ! The development of all gift is necessarily hindered by it; and this is largely the reason why so few among us are going forth to labor in the ample fields on every side, and why the gatherings develop so little strength and stability. We need not talk about a "laity," to have one. Let God's people sink down into indolent acquiescence in their inability for their spiritual privileges, and little gift of any kind is likely to develop among them. Those that can be fed only with the spoon are infants or invalids.

On the other hand, where spiritual life is strongest we shall be most fully conscious of our need of one another. For spiritual feebleness means always a strong world-element, and occupations, aims, pleasures, in which as children of God, we can have no fellowship-can be no help to one another. Our spiritual links become proportionately theoretical, formal, sentimental. But where life is practical and earnest, its needs will be felt and the grace realized which has united us together. Life is, wherever we find it in nature, in conflict with death ; and organization, which is its constant accompaniment, is the embattlement of its forces against this. Nor is organization a sacrifice of individuality:every part of the body is distinct from the rest, has its own work and responsibility ; and only by maintaining this individuality can the welfare of the whole be maintained. Every one
has a place to fill that no other can fill:every one is necessary. Good it is to remember this, as to ourselves and as to every other. If we forget it, we cannot by this escape from the consequences.
F. W. G.

(To be continued.)

"We should like to go always with a full, favorable wind, but this does not make a good sailor."

The most casual reader of the prophets will not I have failed to noticed their minatory character. We can scarcely turn a page of the prophetic scriptures, either in Old or New Testament, without finding some solemn reminder of the righteous indignation of a holy God against sin, and threats of judgment therefor. These denunciations are directed not merely nor chiefly against the enemies of the people of God, but rather does the sword begin at His house (Ezek. 9:6). Usually it is the present condition of Israel to which attention is called-the moral state, and the corresponding results in their outward condition, under the chastening hand of God. But these-both sins and judgments-are but anticipative of what, if they continue unrepentant will be final. At the same time the mercy of God takes occasion to. offer blessing and recovery when His people truly turn to Him in the mourning that flows from godly sorrow. No matter how deep and long continued had been the revolt, when the people turned, not feignedly, to God, they found Him the same, unchanging in His love and in His thoughts. He could ever say, "I know the thoughts that I think toward you, thoughts of peace and not of evil" (Jer. 29:ii).

How lovely are these glimpses into the heart of God-alas that the unbelief of His people and their waywardness, should make them but glimpses, when His desire is that we should ever bask in the full sunlight of His smile. And yet would we, if we could, have it otherwise ? Grace ever reigns through righteousness, and is always perfectly consistent with God's government. His attributes never conflict. Forgetfulness of this often works sad havoc in the life of God's people. The careful study of the prophets would be a wholesome corrective of much carelessness of mind and walk.

It need hardly be remarked that in no way does this touch the question of the perfection of the believer's standing in Christ, on the ground of His accomplished redemption. This ever remains perfect, and is, of course, brought to light in the gospel. Nothing can touch that standing, linked as it is eternally with Him who is risen from the dead. But we are living in times when the fear of God, alas, is well-nigh forgotten ; and this incapacitates for the proper appreciation of His matchless grace. The prayerful study of the prophets would correct such tendencies.

The prophet Joel furnishes a very interesting illustration of what we have been saying. In its brief compass it puts before us the sin of the people and their condition because of it, under the mighty hand of God; the further judgments that will follow if they are still impenitent, and the deliverance and blessing of the people if they even yet turn in true brokenness to Him; the full blessing in the last days when the Spirit would be poured out from on high; and the judgment upon the Gentiles who had afflicted them.

In the midst of the call to repentance we have the promise of blessing, not merely new blessing in the future but the recovery of that which had been lost. Israel's land had been devastated by the locust and the cankerworm under the judgment of God ;-now if they turned to Him, the land would not only yield her increase in the future, but the gracious goodness of God would restore that which had been consumed. "I will restore to you the years that the locust hath eaten " (Joel 2:25).

How often do God's people, in this day, feel His chastening hand:it may not be in temporal things, but in that to which the locusts would correspond in spiritual things. For even our own follies, the fruits of our own departure from God, He uses to chasten us with. "Thine own wickedness shall correct thee, and thy backslidings shall reprove thee:know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God" (Jer. 2:19). The locusts then may fittingly represent those fruits of our own doings which rob us of all joy and communion. What devastation can be more complete than that inflicted by the locusts, save indeed the spiritual dearth of which that was a figure ? " The land is as the garden of Eden before them, and behind them a desolate wilderness."

How beautiful are the fruits of a soul in communion, with God:"love, joy, peace, longsuffering, gentleness, goodness, faith." Christ has His true place and is a welcome guest. "Let my beloved come into His garden, and eat His pleasant fruits" (Song 4:16). "Their soul shall be as a watered garden." Alas how quickly and completely do these fruits disappear before the devastating sons of Amalek, the lusts of the flesh, which as a swarm of locusts never end their work of destruction so long as anything green is left. The ruin is all the more manifest in contrast with the previous beauty.

We can bless God for His restoring grace, and the prophet does not leave us uncertain as to the steps in that recovery. "Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments" (chap. 2:12, 13). All are called to a solemn assembly for this humiliation-elders and children, the bridegroom and the bride. Even the priests were called to "weep between the porch and the altar"-the place and the true use of the laver, for practical cleansing. When there is this true-hearted and entire turning to the Lord, then He will answer them. So will it be in the day of Israel's repentance, and so is it now with every individual into whose life the locusts have come and brought desolation. Contrition, beloved brethren, real and deep, is the pledge, yea the first sprinkling, of the showers of the "latter rain." "A broken and contrite heart Thou wilt not despise." Again the barren fields put on their green, and joy and prosperity take the place of dearth and gloom.

But our blessed God does not rest with seeing mere recovery. His heart of pity goes out with desire to undo the past, so far indeed as grace can. For in a most real sense the scars of the past will ever remain, memorials at once of our folly and a grace that has risen above it. But is there not sweet, blessed comfort in the thought that the barren past can in some sense be covered over by the fruitfulness of the present ? "I will restore to you the years the locusts have eaten."

"The years that the locusts have eaten." Are there such in our lives ? Let this promise cheer our hearts. If in some sense it is true individually, it is none the less so of God's people collectively. Let us look back over past years:-have not worldliness, strife, selfishness too often devoured our increase ? Whence comes the lack of growth amongst God's people, the sluggishness in gospel work and the meager results? Is this to go on? Is our brief time here to be frittered away in what profits not? Beloved, let us awake to our real condition and if there is dearth let us honestly own it and find the tender mercy of our God.

Oh for a genuine revival among the saints! Christ loved in each heart-all linked together with a common object and in a common obedience; the word of God studied as never before; the gospel preached with power, unction and large results:new fields of labor opened and laborers to enter into them. Would that we could have a reversal of the king's dream and see the fat kine eat up the lean ones. Are such things impossible? Looking at this promise, can we, dare we, limit God?

" A few thoughts on the nature and method of Gospel work.

Doth not wisdom cry? and understanding put forth her voice ? She standeth in the top of the high places, by the way in the places of the path; she crieth at the gates, at the entry of the city, at the coming in at the doors." (Prov. 8:1-3.) Such a scripture as this shows that the truth of God has nothing to conceal. God is light, and He sends out His light and truth,-not to the few merely, but "to every creature under heaven;" "Their sound went into all the earth, and their words unto the end of the world." (Rom. 10:18.) In beautiful consistency with this world-wide proclamation of the gospel is the scene at Pentecost, where there were representatives of "every nation under heaven," who could hear in their various languages the wonderful works of God. Peter stands forth boldly before the assembled multitudes and proclaims both the sin of man and the mercy of God. Again and again, through the book of Acts, do we hear the message of God's grace sounded out to the crowds,-at Jerusalem, Antioch, the cities of Asia Minor, and Greece; in the temple area, in synagogues, in the market-places, or on Areopagus, at Athens. Wherever there was an opening for the gospel, there the Lord's servants went, proclaiming to Jew and Gentile alike, "repentance toward God and faith in the Lord Jesus Christ." They went everywhere preaching the word, and illustrating the apostle's statement, " I am not ashamed of the gospel of Christ:for it is the power of God unto salvation to every one that believeth." (Rom. 1:16.)

When we remember what that gospel is:how it has saved us; well may we long to cry it out from the very housetops, and seek in the most public way to proclaim it to a ruined world. Is it not the revelation of the very heart of God, telling out His love to lost sinners ? Does it not display His matchless wisdom, in providing a salvation consistent both with His love and His righteousness ? reaching down to the lowest depths of the sinner's need on the one hand, and on the other, rising to the very throne of God-in the person of our Lord Jesus Christ? Oh! what a gospel we have to proclaim,-its simplicity,- its suitability,-its freeness, and, above all, its divine truth ! Well may we

" sound it out so loud
That earth and heaven may hear."

It is, therefore, natural and right that the gospel should be proclaimed in the most public way; and this has usually marked any special awakening. Whitfield and Wesley preached in streets and public squares; on the hillsides in the country places; to the laborers as they went to and from their work. Form and formalism were set aside in the energy of the Spirit of God; these and hundreds of other faithful servants of Christ proclaimed Him to the crowds. What a glorious sight!-thousands drinking in the words of peace and life, and blessing God, as they will to all eternity, for such a proclamation of His grace.

Let us, then, go forth, and pray the Lord of the harvest, to send forth more laborers into this white field. Let the message be sounded forth to all:let us go into the streets with it, wherever we can find the concourse of the people, and the Lord opens the way, and tell out to thousands or to hundreds the precious words of life. May the Lord awaken His beloved people everywhere to this.
The time is short. Soon all the redeemed will be gathered home to enjoy the praise of Him who hath loved us, forever. Then there will be no further opportunity to preach the gospel, and the world will be left helpless, waiting for judgment, The coming of the Lord draweth nigh. As our hearts yearn for that, let them yearn for the salvation of souls. These two thoughts are beautifully blended in Scripture :"And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will let him take the water of life freely." (Rev. 22:17.) Here we have the cry of the Spirit in the Church, the longing cry, "Come, Lord Jesus." Whoever hears the message of love in his soul joins in that cry. But while waiting and longing for the coming of the Lord, we turn to the unsaved and say also, Come-come to Christ, ere He come to take His people away. Thus both "comes "blend together; and in proportion as we are truly waiting for the coming of the Lord will we be calling in the sinner too.

This much as to the publicity of Gospel work. Whoever will and can-as led of the Lord-may preach to as large crowds as he can get to listen to him. There need be no form-in public streets or squares of the city; in tents and school-houses in the country; let the blessed work go on.

But no mere casual reader of Scripture even can have failed to notice that much of our Lord's work,
and that of the apostles too, was with individuals. He sifted the multitudes that followed Him:" If any man come to Me and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be My disciple." (Luke 14:26.) "Ye seek Me not because ye saw the miracles, but because ye did eat of the loaves and were filled." (John 6:26.) There is danger in a crowd:mere excitement may prevail, and many be induced to take a step which finds no response in their souls. Many stony-ground hearers are gathered in at these times, to fall away when persecution or trial comes. The public preacher must be faithful in his warnings, and not seek numbers, but reality.

But in the gospel of John particularly, we notice how our Lord deals with individuals. The call of disciples in the first chapter is largely that-one calling another. To Nicodemus, who comes to Him by night, the Lord unfolds both man's need and how it can be met. The need of new birth, the cross, the love of God, and faith,-what wondrous themes to be poured into the ear of one man ! The same is seen with the woman of Samaria (John iv). How tenderly and patiently does our Lord deal with that one soul. And it is in connection with His labor with that one individual that our Lord speaks of white fields and labor in them (vers. 35-38). Did each of our public meetings result in the conversion of one soul, well might we rejoice. May not our desire for meetings sometimes interfere with our desire for souls ? Two other instances in the gospel of John might be dwelt upon with profit; we merely mention them for the meditation of the reader:the woman in the eighth chapter, and the blind man in the ninth, both illustrate the blessedness of this individual work.

Passing to Acts, we have two most interesting cases in one chapter (Acts 16:). The apostle, guided by the Spirit, leaves Asia Minor, where much blessing had attended the preaching of the gospel, and goes to Europe, where he knew no one. A very striking case, similar to this is that of Philip (Acts 8:). He leaves a work of great magnitude at Samaria, where there had been much blessing, to go to a desert part, where, as far as he knew, no one was to be found. How richly was his obedience rewarded in the conversion of the Eunuch. So in Paul's case:he leaves the work in Asia, and enters upon an untrodden field. Reaching Philippi, they go out to the riverside, and talk with the women who resorted there for prayer. Doubtless they were few in number; but one of them has her heart opened to hear what the apostle tells and is brought to the knowledge of Christ. In the same chapter they are put into prison-apparently a further check upon the gospel-only to find an open door and an opened heart in the jailer himself. Well might the Philippians understand the apostle when in writing to them afterwards from Rome, in chains, "But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel."(Phil. 12.)

Let us not, then, despise work with individuals, or that which seems small in men's eyes. We would especially commend these thoughts to the assemblies of the Lord's people, where there are no special "gifts." If none feel equal to taking a public meeting, and holding the attention of a crowd, all should be able to take their Bibles and tracts and go from house to house, distributing the precious word of salvation. In this day of agents and solicitors of all kinds, can there not be solicitors for precious souls ? How often have open doors thus been found, and hearts prepared by the Spirit of God for the reception of the good seed. Many who would shrink from addressing the public meeting, find a most useful and congenial sphere of service in the modest "cottage meetings," where in close and familiar intercourse the needs of souls are met, and many an one set free.

How these cottage meetings would multiply were there prayer and simple faith to expect open doors. The Christian could invite a few neighbors into his house for a little meeting ; or his fellow workman could be induced to open his doors to such a meeting. The tract visitor at the home could find many such open doors, where two or three Christians could go and find precious souls. These are but suggestions, familiar doubtless to many readers of these lines. Many more ways of spreading the gospel might be easily thought of.

As we said, there is danger in the thought that gospel work necessarily means public meetings of large crowds. Comparatively few are gifted in addressing such; and the novice may easily be puffed up in such work. Meetings are but means to an end, not the end themselves. Oh, for more of that love and zeal which, without excitement, but in dependence upon God, take every opportunity to spread the precious gospel !

This subject is by no means one of theoretical interest merely; nor does it concern us simply as showing the general tendency of the world about us. It is a matter in which every child of God has a direct interest, while it presses particularly upon those Christian households where there are young to be educated. Too long have Christians held their peace, and allowed their children to be taught whatever seemed proper to those in authority, with the inevitable results. Just as in Pharaoh's day, Satan would keep our children back in the world and worldly systems. Let us awake to the dangers of this.

Of the immense importance of education we need hardly speak. It is provided for in the Word of God. Children were to be taught the works and the ways of God. The Word of God itself is a summary of knowledge of various kinds-history, the works of nature, law, ethnology,-but all linked with that which makes true knowledge, with God Himself. This is the proper effect of all true knowledge, to put us into communion with Himself. Thus are the faculties brightened, the mind elevated, and the man occupied with that which lifts him above the level of the brute. Scripture encourages the pursuit of knowledge, particularly that of nature. "The works of the Lord are great, sought out of all them that have pleasure therein."

The Christian Church has been the conservator of education even during the darkest periods of its history. For centuries all of learning was confined to monasteries, where the Word of God was carefully copied and at least partially studied. Outside all was gross darkness and dense ignorance. The great universities of continental Europe and England owe their origin to the Christian Church-even if degraded by superstition and ignorance.

Nor is this merely true of mediaeval times and Roman Catholic countries. Most of the great literary institutions of this country were at the beginning formed by godly men, that their sons might be taught of God and His works. Many were established that young men might get that education which would the better qualify them as preachers of the gospel; and however unduly the thought of human fitness may have predominated, we must thankfully confess that these institutions were founded by men of prayer and faith, and for the glory of God and the blessing of His people.

Very simple were those early institutions. Money was not then so plentiful and there was no show. A simple "Log College" might be the only shelter for a few godly young men with one or two devoted teachers. The whole atmosphere was one of sobriety and much prayer marked the work.

How often have these simple schools and colleges been the scene of wondrous awakenings, where scores of young men were brought to Christ and devoted themselves to His service. How were these institutions centers from which light radiated far into the surrounding darkness.

Let us look at it now. Knowledge surely has increased wondrously. Institutions of elementary and higher education have multiplied until the land is filled with them. Discoveries in the realm of nature
have opened up almost a new world. Appliances of the most ingenious kind have made investigation amazingly accurate and profound. Where tens enjoyed the advantages of a so-called liberal education in the last century, thousands now are obtaining what is tenfold wider and more profound. All this is, at the first glance, very encouraging. But let us look a little deeper. Money is plentiful, and is poured out by millions where it used to be given by hundreds. Are those millions the result of heart dedication to Christ ? Are prayers as constant and as earnest ? Are colleges training schools for piety and scenes of wondrous revivals ?

Look too at the teachers. Formerly they were, as a rule, devoted servants of Christ; now, would not many of the professors claim for themselves the privilege of being "advanced," "liberals," "agnostics"? Is it unkind to say, judging by the character of the teaching, that the mass of college professors are unconverted men ? God forbid that we should judge harshly, and He alone knows the hearts of men, but while morality, uprightness, and professional zeal characterize this class, God seems to be unknown and unloved.

And this is, in a word, the character of modern teaching :God is put far off-out of His world. Development has taken His place. Instead of the providence of God we have the philosophy of history -the development of nations:creation has been displaced by the theory of evolution of man from the lower creatures. The same atheistic theory has been applied to well nigh every branch of science, until it has laid its unholy hands upon the Word of God, and under the plea of "Higher Criticism," has rent it apart into unrecognizable fragments, and left us, if we are to believe these teachers (which, thank God, we are not) a mass of inaccuracy, fraud and superstition, without a divine mind, a living Spirit. These teachers of evolution would thus have us believe that the precious Word of God, instead of having been given by inspiration of God, has developed in connection with the national development of the Israelitish nation. They would leave us nothing supernatural. As we said, God is left out.

Reason is exalted, deified. The mind of man is the final court before which every thing must be
summoned and be examined. God Himself and His Word are thus judged. It is the old lie of Satan, "Ye shall be as gods," as attractive now as ever to the natural mind.

It need hardly be said that this system has no place for such unwelcome truths as the lost and guilty condition of all men, the eternal doom awaiting the impenitent, the person and work of our blessed Lord. All these are but phases in the gradual development and progress of the human race, to be left behind as the emancipated soul builds for itself "more stately mansions." How different it was in the development of the Apostle ? He too left what was behind, for it was linked with self, but what did he have before him as the goal, the end of all ? Christ only.

There is scarcely a branch of human knowledge into which this atheistic spirit has not penetrated. Particularly is this the case in the physical sciences, and the criticism of Scripture. Colleges become thus veritable hot-beds of infidelity, fountains from whence issue streams which poison the masses. Alas, that we should have to say it ! many of the theological schools, where the ministers of the gospel are educated, are thus defiled. What can we expect when the teachers of Christianity are really infidel at heart ?

A sad feature is that colleges for the education of women are not exempt. An infidel man is sad enough; but we have become painfully accustomed to that. Are we now to have infidel women ? Is their higher education, which should be a blessing, to be turned into a curse ? Think of the mothers of the future, instead of teaching the little ones of the blessed Lord Jesus, being themselves really unbelievers; a cold intellectual atheism taking the place of the precious atmosphere of the grace of the fear of God. For the mother makes the home, and where she is ignorant of Christ and God, what will be the character of that home ?

We must expect, alas ! that those who are going on in the course of this world will be such. But these institutions of learning are the places where the sons and daughters of Christian parents receive their training. Some of these institutions are directly under the supervision of the leading evangelical denominations and are responsible to them. Why are not the teachers called to account ? Has the spirit of loyalty to Christ departed ? Oh, for the spirit of Phinehas, of unsparing faithfulness to God.

Many Christian parents send their sons and daughters to these places under the impression that all is well. Does not the Church endorse the college? Is not its president a clergyman ? Imagine the feelings of parents who by self-denial have sent their son to college, to see him return an unbeliever-despising the precious Word of God, and an enemy to the gospel. Would it not be better to see him a drunkard ? for that sin is in the body, but infidelity fastens its fangs upon the heart and feeds upon the vitals of the man's soul.

Does all this sound extreme ? We are persuaded that it is not. Who of us has not heard of these saddest cases ? And who can tell of the innumerable number whose shipwreck of faith will not be known until "the day shall declare it"? So long as the Lord's people are indifferent to the reality of the. danger, so long are they exposed to it. An infatuation seems to have taken possession of the professing Church, and they are ready to barter the Word of God, the truths of the incarnation, atonement, the person of Christ, the presence of the Holy Ghost,- everything that makes up our Christian heritage- for a mess of German pottage. For Germany seems to be one of the most fruitful sources of all this infidelity. The natural industry of that people, coupled with their speculative tendencies, and divorced from the fear of God and subjection to His Word, has produced an immense mass of theories, philosophic and scientific, alike perhaps in nothing save their unlike-ness to God's truth, and their fascination for minds not subject to that truth.

There seems to have been in these theories a revival of the old deism of the eighteenth century, which did not trouble itself so much to deny the existence of God, as to put Him out of His own creation. The educated world is fast becoming agnostic. And this is the tendency in institutions of teaching to-day.

The question then will be asked, Does the enjoyment of a liberal education necessarily mean the destruction of faith ? Most unhesitatingly we answer, No, All true knowledge but enlarges the field
of human intelligence, and strengthens the faculties of man. It puts us nearer to Him who knoweth all things. But all true knowledge must recognize Him as He has revealed Himself in Christ our Lord. We need fear no knowledge of nature or of man. We will find God in all His works. We will find Him even above the chaos of humanity, in the history of the world. All speaks of Him, and when the ear has been once opened to hear the voice of the Son of God, we can see and hear God every where. We can say with the poet,-

"Let knowledge grow from more to more,
But more of reverence in us dwell."

Ah ! that is it. All true knowledge humbles man and exalts God. We cannot have too much of that. Satan, on the contrary, would give knowledge apart from God, and this we repeat is the growing tendency in the vast majority of the educational institutions of to-day.

But we are asked, What is the remedy ? In one sense there is no remedy. We cannot improve the world, and these things are mainly in and of the world. True, if Christians were awake to their responsibilities they might check the growth of infidelity in those schools over which they have control ; or failing in this, they might establish others on Christian principles. In the main, however, we are confronted with the sad fact that education is in the hands of the world.

Shall we then let our children grow up in ignorance ? Better that than have them infidels. But neither is necessary. Our children are in the world, they must overcome it as their parents, it is to be hoped, do. It is well however for the parents to realize that it is the world into which their children go when they begin school. A sense of the danger will put them on their guard.

A happy, holy Christian home is the great safeguard against all kinds of worldliness, whether intellectual or moral. Let there be prayer and faith from the earliest childhood; godly example, tenderness, and withal a firm hand of parental love. In other words, let the children be surrounded at home by an atmosphere of Christianity, let them be taught of Christ and early brought to the gracious Savior. In all probability their conversion will take place early in life.

Nor let the parental care cease with the conversion of the child-it should have then a second beginning. Let the children be sympathized with ; their interests, and their lessons talked over, so that they feel happy in the joy and fellowship of home. The multiplication of schools has made it unnecessary, save in rare instances, for the child to leave home until the time comes for college, and even then it is by no means always necessary.

This is the golden time for seed-sowing and faithful care. By the time he is ready for college, the youth's character should be established and be so confirmed in the faith and knowledge of the Word of God, that the most brilliant theories would seem to him as old wives' fables compared with the precious verities upon which he has grown strong; every suggestion of doubt would be an insult to the blessed Lord, whom he has long known and loved. If the young man is weak and unstable and unsaved, it may be gravely questioned whether he should be sent into the perils of a college life, In fact, unless one show a real aptitude for learning and some soberness of mind, it might be far better to have him enter upon some other walk of life. We only suggest this for prayerful consideration.

Another most important matter and one which should arouse Christian parents to a sense of responsibility is this, should not Christians take a deeper interest in the works of God and in all true knowledge ? If themselves more familiar with the facts of science, could they not more easily check the crudities gathered in the mind of youth ? We do not mean that parents should become students again, but that by reading they should be more or less familiar with the great truths of the world. There are works which can supply most delightful and valuable instruction in these lines.

Above all, let there be a fresh turning to the Word of God. As in Israel's day, whenever they ceased from the occupation of their heritage, the enemy came in and dispossessed them, so it is now. If we were ever gaining in heart knowledge of the perfections of the Word of God, higher criticism would have no dangers for us, nor for the young, growing up to understand the depths of beauty and wisdom in the Scriptures.

Is it not too often the case that Christian parents cease to grow in the knowledge of God's word ? But little that unfolds its wondrous depths is read; in fact, is not their reading confined largely to simple gospel tales or the merest elements of divine truth ? Let there be an acknowledgment of failure, a hearty turning to God with an awakened interest in divine things, and we are persuaded that not all the power of Satan intrenched in all the universities of the world will be able to dislodge one of the least of these little ones from the impregnable position- founded upon the Rock.

At Washington a happy and profitable all-day meeting was held on New Year's; many from Baltimore and Virginia joined in prayer and praise to Him who loves to have His own in happy fellowship with Himself and one another. The afternoon was devoted to meditation on Exodus 12:-the beginning of months-the believer's happy New Year-the redemption through the blood of the Lamb being the beginning of a new creation for him:then the Lamb fed upon, appropriated by the heart as fully and blessedly satisfying it; then the manner of eating-the loins girt-the feet shod-the staff in the hand-the haste,-all indicating the hurried departure from a scene where death reigns. This was followed by reference to Ex. 16:-Christ (as typified in the manna) the sustenance for the wilderness journey; and Joshua 5:- Christ (as seen in the old corn of the land) the delight of the heart, feasting upon Him in the spiritual blessings in heavenly places. Prayer and thanksgiving followed; thus He Himself was before the meeting and hearts were much refreshed.

In the evening the 21st chap, of John was dwelt upon, several taking part, bringing out the Lord's restoring grace as seen in His ways with Peter-the nearness of His return in the "morning" come, and Jesus on the shore, and the feast prepared by Himself in "Come, and dine;" then prayer, praise, a few refreshing words of gospel, and a happy affectionate parting, to await His sure return.

The blessing and refreshment thus enjoyed suggests how much profit might result if brethren could frequently meet in this way for mutual edification and waiting upon God.

A similar meeting was held on the same day at Reading, Pa., at which brethren attending from neighboring towns,-Pottstown, Boyertown, Harrisburg, Allentown, etc., formed a numerous gathering. The morning was occupied with addresses bearing largely on the actual presence of the Holy Ghost on earth since the day of Pentecost; on the peculiarity of the dispensation we are in as resulting from that presence-a divine Person on earth come to declare the glory of the Son of Man in Heaven, and the efficacy of the work He had wrought on earth; to unite to Him livingly, as members are to the head, all that believe on Him; to unite them by that means to one another in One Body; to be in them the power for testimony both in word and practical separation to Christ in this the scene of His suffering and rejection; and to produce in them the " blessed hope " of the Lord's return; for the Holy Ghost Himself must abide here on earth, a stranger, unknown to the world, till Christ comes, and bids Him return home to heaven with the Church. The responsibilities flowing out of such a relationship were afterward followed up, and Bible studies, lasting through the next day, enlarged much on the line of truth introduced. Prayer and praise mingling, manifested both the gladdening and sanctifying effect of the truth of God. May the measure of it ministered at such a time abide in the hearts of God's people. The tendency of the age is frivolity-a " love of pleasure," and there is need at such gatherings to guard against that tendency. The very love of brethren, which is so sweet and blessed, can and does, easily degenerate into what is " natural" if the presence of God be not constantly kept before the soul, and our purpose be holy in coming together. But if holy, if Christ be our object, what blessing indeed we reap in thus using every opportunity to edify and encourage one another.

The Lord has markedly wrought and blessed His word of late in those parts of Pennsylvania. May it please Him now to develop pastoral gifts among them,-sober, godly, fatherly men, whose self-denying care for the sheep and lambs of Christ may work love, unity and peace among them as they journey on.

At Schenectady, N. Y., they invited brethren from Albany, Amsterdam, etc., to spend the New Year's Day with them, and, without particular details, several have expressed themselves as having had a most profitable and refreshing day together in the Lord.

Minneapolis, Minn., Jan. 18th, 1896. …. I am on my way home after a time of happy fellowship in the gospel with brother Brant. Found open hearts for the Word in a few places around Barnum. The few gathered at Barnum are in a happy state.-J. W. Alien.

Anderson, Idaho, Jan. 13, 1896.-Some indications of blessing here. The people seem to hear gladly. Remember me in prayer.-W. J. Hume.

The Church has neither times, seasons, days, months, or years (Gal. 4:10), which belong to the Jew.

Neither has it any carnal ordinances, which are for those living in the world (Col. 2:20); we are dead, and should not be subject to ordinances which all are to perish with the using, but we shall never perish. The assembly (Church) was "chosen in Christ before the world began, to the praise of the glory of His grace wherein He hath made us accepted in the beloved," and as a heavenly people we need not the things which belong to the world and time, but we are for heaven and eternity. Our ministry is of the Spirit, our unity one body, our hope the Lord's coming. W. M. McK.

"For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ,. ye through His poverty might be made rich."

What, of all the world could offer,
Savior, could compare with Thee.
Thou the one enduring treasure,
Dearer than all else to me.
Time and change may leave me nothing,
Death pass over all I have;
But there is no power can sever
Me from Christ or from His love.

I am poor, I've naught to give Thee,
Lord, but what Thou'st given to me !
Yet the gift of God hath made
Rich, through Jesu's poverty.
Heir, joint heir with Christ in glory.
Loved e'en as the Father's Son !
He, the Light of Life eternal,
Dwells within the heart He's won !

Holy Spirit, guide and guardian,
Through this dang'rous unknown wild;
Faithful Counselor, Instructor,
Comforter of every child;
Holy Watcher, Dove of Mourning,
Ever bearing up on high,
What no human tongue could utter,
Heeding every prayer-breathed sigh.

Strange with such exhaustless riches,
One could ever stoop to toy
With the worthless gilded playthings
Which perhaps some passing joy
May afford, then quickly vanish;
But no more shall Satan's spell
Bind the soul that once hath tasted
Waters from the living well.

Yet how oft this Holy Watcher
Mourneth as a stricken dove,
Over sins, and frequent failings,
Want of watchfulness and love,
Till the soul in self-abasement,
Bows at Jesu's blessed feet,
In communion, joy, and wonder,
All His praises to repeat.

Wean my heart from every idol,
Lord, which would communion blight,-
Cause my pilgrim feet to falter,
Dull my soul, and dim my sight.
Let no face, however lovely,
Come between thy face and mine ; Let no heart howe'er devoted,
Come between my heart and Thine.

Let no plan of my devising',
Turn my thoughts away from Thee.
Let no earth-born blessing, hindering,
Occupy absorbingly.
Let no human voice be sweeter
Than the one by faith I hear.
Let no name my heart enrapture,
Jesus, like thine own so dear.

Let me, then, in hope rejoicing,
Still in patience Lord abide,
Though I pass through tribulation,
Thou wilt still be at my side.
Let no murmuring escape my
Lips, in moment unaware.
But instead the fervent breathing
Of the ever instant prayer.

H. McD.

Plainfield, November 21st, 1896.

"And upon His head were many crowns." (Rev. 19:12.)

PREFACE.

Few prefatory words can be needed to introduce to our readers the series of papers which, if God grant time and ability, may follow this. I propose to take up, in reliance upon divine grace to enable me, the personal titles and glories of our Lord Jesus Christ, as Scripture declares them to us, for the worship of our hearts, and that, in meditation upon so fruitful a theme, we may perhaps realize more distinctly what He is to us, and, as it were, crown Him with His many crowns. For this He looks for from us, to give Him the glory which is His:in doing which our own souls will surely enlarge their possessions, and find more the wealth with which He has endowed us, living in the blessed beams of that effulgent glory, and being brightened by it:"with open face beholding the glory of the Lord," and being "changed into the same image from glory to glory."

Our study will be, therefore, above all a devotional one, if God grant the desire of my heart, as He knows it. Perilous, indeed, it would be to approach such a theme in any other than the spirit of a worshiper. To look into these divine infinities without realizing in whose Presence we stand would be profanity. Yet our safeguard is not in refusing to draw near where grace invites and welcomes us, but the opposite. The place of nearness is where alone we are safe :the sanctuary is our refuge. And while we look upon Him of whom it is written, "No man knoweth the Son, but the Father," our comfort and assurance lie in this, that, in so far as Scripture speaks of Him, it speaks to be understood; and the only thing that can be the part of faith is to seek to understand it.

We have only, then, to be humble, – to follow Scripture, not to go before it,-to stop where it stops, or where our knowledge of it fails, to own this,-and surely we shall find, here as elsewhere, that "all Scripture" is divinely "profitable." Let us be learners simply; not speculators or critics, but disciples; and at the feet of Jesus we need feel no fear.

Our study will necessarily therefore be doctrinal :it could be nothing else. We shall not be satisfied with putting together texts of Scripture:we shall ask what they mean, and what when put together they mean. It is the character of the word of God, in its apparently simple, as well as in its most difficult passages, to invite research, and to hold back something to be the reward of diligence. It is a land, never exhausted by the harvests that it yields; nay, which acts towards us as though it were enriched by them. And as God gave all His people of old title to the land He gave them, and would make agriculturists of them all; so, in a more complete way has He given every believing soul interest and title in this good land of his inheritance, which it is his by his own diligence to make fruitful.

Thus it is ours to develop from Scripture its doctrines in such a way as to get more than what is on the surface, and what as being the result of our own industry, our own work in Scripture, will necessarily provoke the question, Is it, then, after all, really what Scripture says ? It is to develop a "creed," as we say; and a human creed is never in itself authoritative, just because human. It can only point to the scriptures from which it is derived, and say, there is my authority. But that at once leaves room for and necessitates all kinds of various exercise, which the careless and slothful and timid would alike eschew, but in which lies the maintenance of true spiritual health. My creed represents for me, not my own thoughts, but the effect of Scripture upon me, as I have learned it in more or less daily intercourse with it and with the minds of others, and in the application of it to practical needs. In my own creed, gained after the manner named, it is Scripture and nothing else to which I bow, which I own as authoritative :it is the effect on me of its authority; and not to have it would be to mean the lack of living acquaintance with the living Word.

Yet here, at once, is the opening for controversy, which, whatever our dislike of it, we cannot escape, save by cowardice or indifference. So that instead of a harvest-field Scripture looks like a battle-field. The Christian centuries ring with the din of strife. And we cannot but see, moreover, that God was over all this for good. The generally accepted "creeds" which, whatever may be their defects, yet embody so much of the fundamental faith of Christianity, were won out of long conflict with successive forms of heresy. And that in which they are most defective is that as to which little or no controversy had yet arisen. Warfare we need not fear, if in it we have not the mere spirit of the warrior, but the bands of Benjamin go forth under the leadership of "fruitful" Ephraim (Num. 2:18-22). Truth has certainly to fear no conflict. Its banners never fell in a fair open field.

Is this, then, what Scripture leaves us to? Yes, to the need of having an ear to hear if we will be "over-comers ;" to be men of God, if we are to have the profit of Scripture. Truth cannot live without warfare in the midst of a world away from God; and God has not taken pains to make things so plain as that every careless soul shall, spite of his carelessness, know what is truth, but the earnest and exercised shall know:as the Lord has said, " Every one that is of the truth heareth My voice " (John 18:37). And this has its proportionate application in the case of every Christian.

The crowns upon Christ's head are either His personal glories, or at least in most direct and intimate connection with these. Hence the moment we take up these, we enter upon fields of incessant controversy. The effort of the enemy has been, in all ages, against Christ Himself, and even in the present day new forms of error have arisen, which it will not help souls to ignore, but which rather must be kept in view throughout. Nor will it do to say, "Let us keep to the words of Scripture," apart from the serious inquiry as to what its words mean. Satan's manner is to plant his batteries a long way off, and hide them from view as far as possible, but where he knows they will nevertheless do effective work; nor can we spike his cannon without unearthing his batteries. He is much more careful as to things than words; and to answer him we must show that words mean things.

But while we cannot ignore the forms of error which are in the present day so numerous, and oftentimes so much disguised; yet to put forth Christ in all His fullness, in the various glories in which the Word presents Him, this I would fain have the aim of the papers here beginning, from first to last. No higher aim can be, though one may realize all the more the poverty of attainment. Yet here, if one be true in it, the help of the Spirit of God may assuredly be counted on. He is among us to glorify Christ; to take of the things of Christ and show them unto us. And the poorest and feeblest, if heartily and honestly (let us add, humbly) in His hands for this, will surely prove what is more than human energy for the attainment of it. May He grant it now.
CHAPTER I. The Deity of Christ.

For one who is in possession of the New Testament, it scarcely needs to quote a text to prove the deity of Christ. It is only will that can fail to find it there; though it would be another thing entirely to say that there are no difficulties in the comprehension of it. Of course there are difficulties. That a babe born in Bethlehem, growing in wisdom and stature in the carpenter's house in Nazareth, should be at the same time the God of all men, this is a difficulty which no one thinks of denying. The Old Testament states it, however, and draws attention to it twice over, for the wonder of it, in words that were written, as every Jew is clear, long before the day of Christ. So Isaiah (9:6):" Unto us a child is born, unto us a son is given, and the government shall be upon His shoulder:and His name shall be called Wonderful, Counselor, the Mighty God, the Father of eternity, the Prince of peace." And again, Micah (5:2):"But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, out of thee shall He come forth to Me who is to be Ruler in Israel, whose goings forth have been from of old, from everlasting."

Mystery it surely is, but no less clear that the fact is affirmed, and affirmed of One to whom from the beginning, as the "Seed of the woman," the generations of men looked forward,-to whom, since He came, the generations have looked back; and He the unique Man in human history! The marvelous explanation suits well the marvel of fact, while it concentrates every faculty of the soul upon it. He who made the world, from whom it had slipped away, has entered it again, in strange guise indeed, but so as to show the most tender interest in it. When we know Who it is, the self-abasement, the child-speech of the Eternal, learning the conditions of creature-hood, but so far removed from paradise:what a revelation is in this obscurity He has assumed!

Himself has come after us! who, after all, so likely as He? Shall we measure Him by the height of His throne-and then He is far from us indeed; or by the depths of a divine nature, which has planted even in man (capable of being seen in him still, spite of his ruin) the capacity of a self-sacrificing love, which can only be the dim reflection of his Maker?

Can it be another than He-a creature-to whom He has left it to win our hearts away from Himself by the glory of so great a work achieved for us? No, impossible! And when we realize this work, not as provincial merely, as done for a mere corner of creation, but as under the eyes of angelic principalities and powers, "that He might show in the ages to come, the exceeding riches of His grace, in His kindness to us,"-how impossible for it to be any other than Himself who should do this!-for it to be no manifestation of God at all, but of some creature merely; God, in His central glory of being, yet unknown !

"All things were created by Him and for Him" (Col. 1:6) is said of Christ; and such sayings are almost more positive affirmations of His Godhead than the most direct statements could be. How impossible to imagine a mere creature center for the universe to revolve about! or even an inferior God! Go back to the account of creation, and how naturally it reads now of Him who is God and with God, as the gospel of John declares Him, "Let Us make man in Our image, after Our likeness." Or again, look forward in thought to where we are carried in that prophecy of Isaiah with which we began, by that title of His, not "the everlasting Father," as the text of the common version has it, but as the Hebrew and the margin of the Revised, "the Father of eternity:" the One who having made all things at the beginning, shall give them at the last their final shape.
Thus we realize that at the Center of the universe there is not merely a Power that controls and holds it together-which is again true of Him "in whom all things consist" (Col. 1:17),-but a Heart:perfectly told out as the moral Power which is manifested now as the " Beloved" of " Love" Itself. Here in the Incarnation and Atonement is it told out to us. There could be no other. It is no satellite which has become a sun, but the diffusive Sun itself, -yea, the Sun of all suns. F. W. G.

(To be Continued.)

When Paul had planted the gospel in a country, he did not abandon the converts, but returns with affectionate solicitude, instructs, exhorts, edifies, and watches over the seed planted by his instrumentality, in order that it may be preserved, and grow in the knowledge of Christ. He does not neglect the Lord's garden, well knowing that tares may spring up where the good seed grows, and that the enemy can spoil the harvest, if it is not well guarded. It is more needful now than ever to do this, for we are in the perilous times of the last days. Though the enemy can never pluck the sheep out of the Good Shepherd's hand, yet he may disperse them; they may be subjected to the effect of every kind of evil doctrine, by which their growth is hindered, the Lord's glory trampled upon, testimony to Him destroyed, and the candlestick taken away. Let the Lord's servants take warning!
J. N. D.

Ques. 4.-Reading Question No. 19 and Answer, in Vol. XIII., No. 11, Help and Food, as remarked, one of the swords was used by Peter to cut off the ear of Malchus, a servant of the high-priest.' May this not speak of the judgment which strikes nationally at Israel's hearing, while the other sword might speak of the sword of the Spirit ? To be sure, the Lord in mercy heals immediately, and thereby rebukes man's proneness to take vengeance ; but may not this healing be prophetic of Israel's restoration ? The sword of vengeance was to be put up because " vengeance is mine, saith the Lord." It is to be used, though, by the Lord in due time, while meantime we fight the good fight of faith with the sword of the Spirit; " it is enough." Our dear Lord's reply would not seem to conflict with this thought.

Ans.-While the sword does speak of vengeance and self-protection, we do not see how the other sword could speak of the Spirit, for our Lord's words as to both were, "They that take the sword shall perish with the sword," which certainly could not refer to what is the weapon of the people of God. We think that a careful examination of the context will confirm the meaning given in & former answer. Another brother asks if there "may not be reference to a future dispensation, when the sword shall be unsheathed ?" Notice, however, it is the present dispensation when our Lord is absent, not a future when He will whet His sword.

Ques. 5.-Ought not supreme worship to be offered to God the Father by the Holy Spirit in the name of Jesus Christ the Son f Need this interfere with our worship of Christ as our Lord and Head ? Some maintain that all worship should be to our Lord; but if we stand in Him-He being our great High-Priest-and are brought into the holiest through Him, should not our supreme worship be to Him into whose presence we are thus brought ?

Ans.-" That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent Him" (John 5:23). "Whosoever denieth the Son, the same hath not the Father; but he that acknowledgeth the Son hath the Father also" (1 John 2:23). "And hath given Him a name that is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father" (Phil. 2:9, 10). "And when I saw Him, I fell at His feet as one dead. And He laid His right hand upon me, saying unto me, Fear not; I am the first and the last" (Rev. 1:17). "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever (Rev. 5:13).

We confess, the precious Scriptures on this theme are so attractive, that we are tempted to go on quoting them in answer to the above question; and surely they are an all-sufficient answer. We merely point out a few of the salient features of these Scriptures. Coordination of the Son with the Father is most prominent; so much so, that we are told one cannot have the Father who denies the Son. But lest it should be said this is only the Son as divine, we have in Philippians the human, humiliation-name of the blessed Lord as that at which every knee shall bow. And this is what gives highest glory to God the Father. Do we want to honor the Father ? It is only to be done by giving equal honor to the Son.

So, in the scene in glory, when the "Lamb as it had been slain" is presented, all heaven-yea, all creation-unites in ascribing the identical honor and, glory to Him as to the Father. And so will it be throughout eternity.

The grave error underlying the question (and such we do not hesitate to declare it to be) springs from unscriptural speculations as to the person of our adorable Lord. That He has two natures is plain from very many scriptures. "The Word was God; the Word was made flesh" (John 1:1, 14). But that there is but one Person is equally clear; and that Person is God. That He is man too, in infinite grace, we know. But let us never allow in our thoughts the slightest cloud upon His Divine Glory. Mysteries there are here, but holy mysteries, before which we bow in the most absolute worship. We have no hesitation in saying that a prying into things which, from their very nature, are beyond our finite comprehension, is a sure way to open the door to blasphemous denial of Christ. We speak strongly, for the subject demands it. We note with sorrow the question, and trust that the writer will be delivered from the snare into which, from the tone of his question, we fear he has fallen.

See what it does. We have no Christ as the object of worship. The Romanist may speak of different grades of worship for angels, Mary, God-in ascending grades;-but if such unholy reasoning is to be applied to Christ, we simply say we have no Christ to worship. He is not God-only an exalted man.

Giving Christ the place which Scripture gives Him, so far from derogating from the Father's glory, and lessening our worship of Him, does but set us at liberty in the Father's presence.

Nor do thoughts like these interfere in the least with the clearest apprehension of the work, offices, and character of our blessed Lord. Beloved, can we contemplate Him in any way- the lowly man of sorrows, walking meekly the path of obedience; the forsaken one, made sin for us on the cross; the High-Priest, who has opened the way for us into the Holiest;-can we see Him in any of these characters without falling at His feet, and, with Thomas, saying, " My Lord and my God ?"

We would most earnestly press upon beloved brethren the immense importance of this subject. We are custodians, down here, of our Lord's honor. We are bearing the ark through the wilderness. Let us remember, it was all gold outside, and had a covering all of blue upon it.

The Lord must be known intimately in order to be able to walk in a way worthy of Him. J. N. D.

(Continued from page 285.) CHAPTER II.

The Eternal Son.

That Christ is Son of God no one who believes I in Scripture can for a moment deny or question. But the moment we come to consider how and in what sense He is the Son of God, we begin to encounter, not merely the strife of tongues with which unbelief has ever assailed His glorious Person, but to experience also the mystery of it, which faith itself most thoroughly confesses. Nor only this, but we find from Scripture this title of His as Son of God to be two-fold-His title in Deity and His title in humanity; and we have got to ask ourselves its import in both ways, and to consider in what sense each scripture is speaking, if we would rightly understand what is revealed concerning Him.

This responsibility, it is plain, God puts upon us, and from it we must not seek escape,-that of understanding the word of God. People seek refuge from it in what they think simplicity, but which often is mere vacancy of thought. They believe the statements:they think it wise not to look too closely into them. They are so afraid of error that they dare not inquire as to the truth; but the truth itself is the only bulwark against error. " Thy words were found," says the prophet, "and I did eat them; and Thy words were unto me the joy and rejoicing of my heart." (Jer. 15:16.) The strong expression intimates the kind of reception that the word of God requires,- to be laid hold of, broken up, analyzed, not the outside of it but all that is in it assimilated and made our own. Thus is it that it nourishes us, and we grow by it, and it becomes indeed the " joy and rejoicing of the heart."

We cannot but remember that the Lord uses the same striking figure in reference to Himself. He is the bread of life:His flesh is meat indeed; and His blood is drink indeed. What a deceit of Satan has it not been to persuade the people of God that this is just the literal taking of the Lord's Supper, or what is involved in it,-turning into partaking of an ordinance (even though they may qualify this by insisting on the necessity of faith) that which is the entering into and appropriating of Christ in His fulness for us. Here there is no death for us, but only life, and the strengthening and perfecting of the life which divine love has communicated to us.

For this we must seek to know, and ever better, the truth as to Christ. We could not know Him at all but by revelation :it is by revelation we must still go on to know Him. Texts are the thoughts of God in which He is enshrined for us, – the ministry of the Spirit of God (though not independent of His direct personal energy) to make Christ practically our own. Let us then search Scripture fervently and perseveringly, better to know the knowledge in which eternal life is; and may there be given to us with deepening knowledge a deepening joy in Him which shall be fuller communion with the Father, and power to reflect the brightness that we gaze upon.

Adam was by creation a son of God; and, though the fall has marred the likeness, yet the apostle could quote approvingly to the Athenians a "prophet of their own" that "we are His offspring." (Acts 17:28, 29.) We are this, not merely because created by Him,-for He is not the Father of the beast,-but as possessors of a spiritual nature which fits us for companionship with Him who is Spirit. If " He maketh His angels spirits," they too are spoken of as "sons of God." (Heb. 1:7; Job 38:7.)

But "that holy Thing "born of Mary, the new Adam of a new creation, is affirmed to be "the Son of God " as not conceived in the ordinary way of nature, but by the overshadowing of the Holy Spirit. (Luke 1:35). And as Adam, while the father of his race, was yet from the divine side but the "first-born among many brethren," so too is Christ among those "born of the Spirit" and thus "sons of God" upon a higher plane than that of nature. The "last Adam," while, as this means, the Head of a race also, is yet the "First-born among many brethren." (Rom. 8:29.)

This is not our theme at present, and I do not further dwell upon it here, except to observe that this is all the title "Son of God" implies for some when given to Christ, who "earnestly protest against its being applied to Him as a divine Person.* *For example, Adam Clarke and Albert Barnes, the commentators.* They urge that " Sonship" implies derivation and thus inferiority to the Father; and confounding the passages which speak of Him as begotten in time (Ps. 2:7) with those which we must presently consider, maintain that He is only "Son" in His official character.

But one direct text of Scripture outweighs all possible arguments; here surely if anywhere, where we know nothing but by revelation. And it is given as proof of the greatness of divine love, in one of the most familiar texts to all of us, that " God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have eternal life" (John 3:16). This by the Lord Himself; while the apostle who records it, preaches upon it in his epistle:" Herein was manifested the love of God towards us, because God sent His only-begotten Son into the world, that we might live through Him. Herein is love; not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins " (i John 4:9, 10).

The depth of this love is shown then in this, that the Father sent His Son into the world for this :it is perfectly plain then that Christ was the Son before He came into the world. The appeal to our hearts is simple, who know in ourselves, though fallen, something of what a father's Jove is. And if we look back to the time when God was pleased to show forth in Abraham's case something of the reality of sacrifice, we feel it as a trial beyond nature when we hear the measured words, every word an agony, "Take now thy son,-thine only son,-Isaac,-whom thou lovest; and go into the land of Moriah, and offer him up there a burnt-offering upon one of the mountains I will tell thee of" (Gen. 22:2).

We can realize a little what this meant for Abraham. Should the glory of Deity hide from us somewhat or emphasize the appeal of that love in which "God spared not His own Son, but delivered Him up for us all"? Could it make no difference to be told that "Son" is here no title of relationship; that it does not mean all and much more than it meant for Abraham?

Does not "His own Son" look as if it were meant to negative this, and to assure us that nothing less than real relationship could be intended?

But the apostle adds that it was " His only-begotten Son" whom He sent forth; and if the title "Firstborn" shows that He has "brethren," that of Only-begotten as decisively excludes them. He was this before He came forth,-eternally the Son, and thus divinely:of course, without fellows. The "Only-begotten " shows that He was Son by nature; and we must not leave out any part of that by which the Spirit of God has chosen to set Him forth.* *It has been said that μovoγεvής, "only-begotten" is the word used by the Septuagint to translate the Hebrew jachid or "only one," (in Psa. 22:20; 35:17,) "darling" in the common version. But this cannot rule as to the inspired Greek of the New Testament, which is precise and accurate, as the Septuagint is often far from being; and least of all in what relates to the Person of the Son of God.* Here the stranger the term looks as relating to the blessed Lord, the more closely must we adhere to what is certainly scripture. Here our thoughts can only follow, and not lead:we are safe under the guidance of the Spirit of God,-safe nowhere else.

Moreover the apostle John is the only inspired writer applying this term to the Lord, and he is known by all as the one whose special theme is His divinity. He introduces it also in the very place in which he speaks of the glory of God which has been now unveiled for in Christ:" The Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth" (John 1:14). This is the common version; but the expressions are really stronger than these words convey. The word "dwelt" is really "tabernacled," thus carrying us back to that tabernacle or tent in which of old God had gone with His people. The tabernacle now is that "flesh" or humanity of Christ, in which the Word, who is God, was pleased to dwell among us. Thus the glory is divine glory; but with Israel of old it was veiled,- it is now unveiled:"we beheld His glory." What was it like? It was "glory as of an Only-begotten with a Father"-"from with," literally:it was just that character of glory, as of an Only-begotten come from the place which yet He never left, of perfect nearness in relationship and love to God as Father.

This in its effect for us the eighteenth verse expresses:"the Only-begotten Son who is"-literally, "the One being" or "abiding"-"in the bosom of the Father, He has declared Him " (told Him out). The unchanging intimacy of the eternal relationship is here that which qualifies Him as the perfect Revealer of God; according to what He was before made known to us, to be-"the Word made flesh."

Thus we have the sweetest and most competent Witness of God that can be,-ourselves put in the place of children to the Father, that we may be fit to receive such a communication. There is thus made for us a little heaven within, as for the earth the firmament of the second day, through which the glorious Heaven beyond may shine in upon us. Not from afar off, nor in cold luster, but with the warmth with which our Sun, the Ruler of the day, blesses and gladdens us. Love which is Light:such is the revelation. How could we do without those precious words "Son" and "Father," back of all dispensations, all economic display, to show what is the nature of God in itself eternally,-the absolute verity of that which has now been revealed?

He is not "love" for an occasion, however great may be the occasion. Nor is the Son become Son for display, however glorious. The Father had no beginning as the Father; nor the Son therefore as the Son. If otherwise, then after all we have not a revelation of eternity, nor of God as He is, but only as He is pleased to become-a very different thing. Thank God, it is not so. We know how God dwelt in love eternally:we have the Object of that love made known to us; we are made to know, not eternal silence in the House which now has such glorious music for returned prodigals, but a communion into which we are now admitted, and are privileged in our measure to become partakers.

Nay, the very relationship taken up on earth, as First-born of the heavenly family, is but, as now we can see, the representation of the eternal relationship upon an earthly plane, where the "many brethren" may realize and rejoice in it. The eternal reality embodies itself in time, and is made, as far as possible, visible to us. The reaching forth of divine love to us-its eagerness to have us enter into it, how it is seen in all this.

We shall not here dwell longer upon it; but when we fully receive the blessed truth of "the Word made flesh," we shall find from this humanity of His itself divine light break forth for us,-"that Eternal Life which was with the Father and was manifested unto us," and "the Life the Light of men." F. W. G.

(To be Continued.)

Ques. 30.-In Phil. 2:27. Why is it called "mercy" on Epaphroditus, when Paul says "to depart and be with Christ is far better ? "

Ans.-It is in view of his sickness that the apostle says God had mercy on him-not in contrast with being with Christ which surely is ever far better. But as one sick unto death God's mercy was shown in raising him up-a special mercy to the apostle too lest he should have " sorrow upon sorrow." This does not in the least touch the greater blessedness of departure to be with Christ.

Ques. 31.-Please explain 1 Tim. 6:16, " Who only hath immortality." Does it refer to Christ glorified or to God ? and does the verse before, "King of kings and Lord of lords," refer to Christ or God, or is it the same as chap. 1:17?

Ans.-The whole connection would show that it is God in His uncreated glory who is spoken of in these clauses (as also in chap. 1:17). He it is who will manifest, at the proper time, Christ Jesus the One who had as faithfully witnessed for God before Pontius Pilate. God, who is King of kings and Lord of lords will then exhibit in all His glory, that One who took His place in lowliness, but in full faithfulness before an earthly potentate. This seems to lead the apostle on to an ascription of worship. God only hath immortality, dwelling in unapproachable light; no man has ever seen Him. How blessed it is to remember that Christ was "God manifest in the flesh." "No man hath seen God at anytime; the only begotten Son which is the bosom of the Father, He hath declared Him." (John 1:18.) While the scripture we are considering speaks then of God in His uncreated glory, it is important to note that a similar title is given to our Lord when He comes forth to reign "King of kings and Lord of lords." (Rev. 19:16.) All that God is, the Son is. As in the 102nd psalm, the words of the Lord, in suffering, to the Eternal God are in Heb. 1:applied to Himself, "They shall perish, but Thou remainest."

" All the Father's counsels claiming
Equal honors to the Son ;
All the Son's effulgence beaming,
Makes the Father's glory known."

Ques. 32. – Please explain 1 Cor. ix 19-22. How far could we carry out this principle to-day, especially ver. 20 ? How would this affect our position towards all denominations ? Did not the apostle act by the Holy Spirit ?

Ans. – The apostle surely is giving an inspired description of a God-given ministry, in contrast throughout the chapter, with the spirit of ease, pride, and self-exaltation of false ministers. It is this which makes him speak so solemnly at the close of the chapter, that a man might be a preacher of the gospel and yet a castaway. As to himself, he had not used his apostolic prerogatives, but had been content to be the servant of all, that he might win some. Therefore he took his place, so far as he could, with those to whom he ministered. He was "all things to all men " in a godly way, bearing with their weakness or their ignorance – not raising questions until God had raised them in the consciences of the people. So to the Jews he was as a Jew and as under law, in order that he might minister Christ to them. For this reason he circumcised Timothy, the son of a Jewish mother. But when Judaism had arrayed itself against the truth of God-when it was a question of the gospel and of the honor of the Lord, he gave no place to the " weak and beggarly elements."

As to the application of this principle at the present day, the greatest care would be needed, for the conditions are different. The errors of Christendom, while frequently Judaistic, are not Judaism:for that had been originally given of God, and He led His people very gently out of it into the pasture of Christianity (John 10:). But a lapse back into error is another thing. Again, regard must always be had for the effect our subsequent testimony will have upon Christians in denominations. If they receive us to preach the gospel among them-in their churches- ignorant of our testimony against much that is done among them, may they not say when these things do come out, that we deceived them? Of course we cannot lay down rules for one-another, and the Spirit of God is competent to guide in each case, but we think that in the main it is best to let persons know our position, before accepting invitations to go into their churches. On the other hand care should be taken not to antagonize needlessly, but to use all grace and gentleness-in the truth. As we said, the Lord alone can guide in each case and He will.

Ques. 33.-In "Notes of a reading on the-Epistle to Ephesians," at chap. 4:8, we have these words as interpreting "Thou hast led captivity captive" namely:"Here I apprehend is what we have in regard to the old Testament saints delivered from their captivity in Hades and going up to be with Christ-a multitude of captives they were."

I would ask whether the original will allow of such a liberal interpretation (without forcing the meaning) of the words, and if so, whose captives had they been in Hades, and in what sense now led and where-to Paradise?

May not the thought be that enunciated by the Apostle as to himself in 2 Cor. 2:14, " leadeth me in triumph" (R. V.) alluding to the custom of the victorious army leading its prisoners in triumph on its return from the decisive battle-just as it was in fact in Christ's triumph over Satan and his host when lie spoiled principalities and powers on the cross and made a show of them openly? Col. 2:15 and Heb. 2:14; Judges 5:12 would seem to be in point. I notice in your answer to question 25, page 140, Help and Food, this met in some respects; but there are points in addition that I would be glad to have met by the Word. Admitting the statement to be correct as to Old-Testament saints, what are we to understand by His assurance to the thief on the cross? Was that going into the presence of the Father with His body of glory? He says to Mary "touch Me not" etc., to the disciples, " I ascend etc." He invites them to handle Him, and eight days afterwards addresses Thomas in like manner; where was He meanwhile ? Heb. 1:speaks of His own act in taking His place on High. Psalm 8:speaks of it as the act of God. As to the saints (Old Testament,) and their present status, have Heb. 12:23 (last clause), Col. 1:12, any bearing on the subject? "Just men made perfect"-how? "Saints in light"-what is their inheritance, of which we are made meet to partake?

Ans.-We think the rendering, "a multitude of captives," though given in the margin of our Bibles, decidedly too free to express the original. We believe that the "captivity" is the power that held captive-Satan and his hosts-and not those held in captivity. To bring into the passage Old-Testament saints would be most forced. We agree with our correspondent as to all the passages he quotes except perhaps 2 Cor. 2:14. The apostle is hardly in the same position there as the " principalities " in Col. 2:15. He is a victor and not vanquished. He is being led by a victorious Christ; in fact, he is led in the Christ. We repeat again as to all this teaching about Hades and the position of the Old-Testament saints that it is grating to the spiritual sense. This we think is felt by our correspondent, and by all who look at the facts without bias. Abraham's bosom, where was it? in a prison, or in the presence of God ? If it is only remembered that until the resurrection there will be no public display of glory, and that while the state of the saved, until that time, is one of rest and blessedness it is a spiritual state-it will be seen how foreign to the subject it is to bring in the question of locality, save to remember that all blessedness is in the presence of God.

Our Lord as to His Spirit until His resurrection was with the Father, "Father, into thy hands I commend my Spirit." This was in paradise, or heaven-the same thing as 2 Cor. 12:2, 4 shows; and thither went the redeemed soul of the thief; Stephen also when he was stoned. The place is not emphasized, but the Person with whom the redeemed are.

As to Col. 1:12, we think it includes all saints of all time- pre-eminently the Church, which gives character to all heavenly blessing. The spirits of just men made perfect would refer, primarily at least, to the Old Testament saints.