The saint that always fears God, is always strong, for – God is always with him; the secret of his strength is, he has God on his side. We are apt to look at means, even right means, and forget God. The most important victory has often come when we have been most afraid of being beaten, and brightest songs when an evil day has forced us to lean on God. The soul fearing, and in dependence, difficulties fall before us. We might not be able to explain why success was there, but the secret is, the hands were lifted up. J. N. D.

The successes of Japan in her war with Russia have I been a great surprise to many. Some are raising questions which make it necessary to consider a-fresh the interpretation commonly put upon certain passages of Scripture. It has been generally thought that prophecy indicates that Russia will ultimately acquire supremacy over both China and India. With this thought in the mind, the present check upon the expansion plans of the Russian rulers appears to be in conflict with the expected progress of Russia.

Now, if Russia should acquire sovereignty over both China and India, would she not by that means acquire what we commonly speak of as "world supremacy"? She would certainly dictate to the world. In the book of Daniel, however, we learn there are but four Gentile powers that are to have world supremacy, and it tells us what powers they are. Russia is not one of them. Both Daniel and the Revelation agree in testifying that world supremacy will be in the hands of the fourth, or Roman power, in the time of Jacob's final sorrows. Rev. 13:7 expressly states that, in the last half week of Gentile times, "authority over every kindred and tongue and nation" will be held by the last great Roman head-the head that receives a wound but is healed.

Beside this, Rev. 16:12 speaks of a very strong confederacy of "kings from the East." This company of associated kings must certainly be contrasted with, not only the great Western power (the Roman), but with Russia, or Gog, whose quarters are expressly said to be in the North. (See Ezek. 38:6, 15 ; 39:2.) It seems clear there are to be three confederacies-one in the West, one in the North, and one in the East.

But if we accept a great confederacy of kings in the East, we must abandon the thought of Russia extending her power until she brings China, Japan, and India under her control.

Looking upon the present struggle in the light of this, I think we may see in the successes of Japan a distinct check upon Russian aggression. God is using Japan to thwart Russia's purposes of expansion.

Another consideration seems to confirm this view. Just what role Russia will assume during the last week of the times of the Gentiles, does not seem to be revealed. The part she will play in the stirring events of that period does not form any part of the subjects of which the book of Revelation treats. What is clear is that her doom is later than that of the other two confederacies. That she will be represented in the fierce conflict, when the armies of the nations will be gathered for the battle of the great day of God Almighty, I quite believe. But evidently her entire force will not be there. While this conflict is going on the Lord Himself takes the issues into His own hand. He espouses the cause of His own people, judges unsparingly the assembled armies, and, so far as the powers of the West and the East are concerned, they are completely crushed. But Gog, or Russia, does not seem to learn the lesson of the judgments of the Lord. Of course, Israel is delivered and established in her own land, now "brought back from the sword "(Ezek. 38:8). Dwelling there under the wing of Jehovah, in safety and rest, Russia will look upon her and will " think an evil thought" (ver. 10). After the other powers of the world have been completely humbled by the Lord, disregarding the presence of Jehovah in the midst ,of His people and the lessons of the judgments by which He has returned them to their possessions, Russia will swoop down upon the mountains of Israel with all her armies (ver. 4); but, instead of taking Israel as a spoil and prey, she will be overthrown by the hand of God. This destruction of the mighty hosts of Israel's last, or Northern foe, seems to be the last of the judgments of the Lord as fulfilling the type of David. The Solomon type, or reign of peace, follows.

Whatever the humiliation Japan inflicts upon Russia now, and whatever the outcome of her present internal struggles, Russia will continue to be a great power; and the haughtiness which has so plainly characterized her rulers will at last boldly defy the God of Israel, even after He has displayed His power in judgment in the complete destruction of the armies of the West and of the East.

In the steadily rising tide of Japanese power and in fluence, we may see the initial element of what will culminate in the allied kings of the East. Truly the trees are putting forth leaves; the long looked for summer is near! How much nearer, then, must be our own hope !

C. CRAIN.

Phil. 2:5-11.

Me hail Thee blessed Jesus!
The King and Lord of all;
Prostrate shall those in heaven
And earth before Thee fall-
Rejected, scorned, despised,
By those Thou earnest to raise;
To God's right hand exalted,
The theme of endless praise.

We hail Thee! God most holy,
Who took a servant's form,
And on the cross, for sinners,
Endured the judgment's storm:
In looking to Thee Saviour,
As we, child-like, believe,
Our sins are all remitted-
Eternal life receive.

We hail Thee! blessed Jesus,
Who took our place of guilt;
When we were unclean and guilty,
'Twas then Thy blood was spilt.
Now free from condemnation,
Exalted by the heavenly throng,
To Thee through endless ages,
We'll sing the victor's song.

We hail Thee Lord, exalted
To God's right hand in heaven!
Above all thrones and powers,
A place to Thee is given.
The Name above all others,
At which each knee shall bow,
Is Thine alone Lord Jesus;
We gladly own it now.

We hail Thee Saviour, Jesus,
Our Master, Head, and Lord!
We render Thee our homage,
Obedient to Thy Word.
Our praises are but feeble
But soon, Thee, with holy joy,
Through endless years in glory,
We'll praise without alloy.

L. F.

There is a gain which many of God's dear children have not yet obtained, and a lesson some have not learned. Paul had both found the gain and learned the lesson. May we follow him.

Godliness with contentment is great gain " (i Tim. vi 6). "I have learned, in whatsoever state I am, to be content" (Phil. 4:ii).

Many of the people of God manifestly lack the peace, and rest, and satisfaction which there is for them in this. While learning many and wonderful lessons from our Teacher, the Holy Spirit, how slow we are apt to be to learn the great lesson of being content, no matter what our state, or condition, or position in the world.

Paul had learned how to be abased, or to abound; to be full or to be hungry-to abound and to suffer need. Everywhere and in all things he was instructed in this (Phil. 4:12). Oh, that we all might learn this lesson, on which so much depends for the formation of our Christian character. How often alas, if things do not go according to our ideas, if business or household cares trouble us, and plans do not mature as we expected, how often there is impatience and worry, then hasty or angry words. If to "get on in the world" possesses the mind, there follows a struggle for those things, which prove unprofitable even when obtained, and the destruction of spirituality. Alas, that many of God's dear people should be struggling for place, or favor, or money, or enjoyment, in the scene in which the blessed Saviour we confess was "a Man of sorrows and acquainted with grief."

The children of Israel burned incense to the brazen serpent because God had put power in it for a little while. Hezekiah broke it in pieces, calling it " Nehushtan-a piece of brass." Such are the things of this world-they have value but for a day; yet people struggle and fight for them. Should the "heirs of God " do so ?

Solomon drained to the dregs the cup of this world's enjoyments, honors, and glories. He made him great works, built houses, planted vineyards, gardens and trees; had great public works and buildings; had servants, and cattle, gold, and silver, and the peculiar treasure of kings; he proved his heart with mirth and pleasure; he gave his heart to wine, while yet acquainting himself with wisdom as well as folly; so that he became great and increased more than all who had preceded him in Jerusalem:in fact whatsoever his eyes desired he kept not from them and withheld not his heart from any joy (Eccl. 2:); and with what result ?Was he happy, content, satisfied? Nay, it was all Nehushtan! Behold, all was vanity and vexation of spirit, until he hated life.

"This world has nothing true to give;
No pure, unchanging, fresh delight,"

and therefore the child of God can find nothing in it to satisfy the soul. " For all that is in the world . . is not of the Father, but is of the world. And the world passes away " (i John 2:16, 17).

The Lord Jesus Christ alone is sufficient to satisfy; to fill with contentment, and joy too, the souls of God's people.
A tired worker-a believer-this week, in a large store, mentioned to one of the managers her weary and worn state of mind. Wearied with the petty slights of uncongenial associates, anxious about the salary that did not seem to grow as it should-how her heart warmed and her sadness left her as he spoke to her of the Lord Jesus and the blessed hopes and prospects of His coming!

A trusting saint said lately, " I am going to try to live just from day to day trusting God. My income has been cut down this year and I have been worried and full of care about making ends meet, and tried to rush things along in my own impetuous way. I am in the habit of pushing things along by myself when I want them done, and accomplishing everything for myself. This year I could not succeed. I seemed to be up against a stone wall. Now, when I have given up and left it with God, here to-day comes just what 1 wanted and could not obtain for myself."

Ah, why do we not know with the apostle "that all things work together for good to them that love God," and so let God work while we look up to Him and trust? (Rom. 8:28.) Why are we not "content with such things as we have?" when He is with us and has said, " I will never leave thee, nor forsake thee" (Heb. 13:5), Have we "food and raiment? ( i Tim. 6:8) let us be therewith content." And that does not mean all the delicacies out of season, nor the latest freaks of fashion in clothing. We brought nothing into the world, and it is certain that we can carry nothing out. Why then should we be burdened with a lot of excess baggage which must be left behind ?

Do we feel our wages are not enough ? (Luke 3:14.)Let us do our work, not with eye service as
men pleasers, but conscientiously as in the sight of God, remembering we serve the Lord Christ. Our employer must recognize merit where it is possessed, and prayer to God will bring increase in salary, if needed, quicker than any earthly means. "My God shall supply all your need " (Phil. 4:19)

Why should we worry about the things we miss here, when "all things are yours, and ye are Christ's?" Ah, that is it-we forget Christ. In the multitude of cares and worries we heap up for ourselves, we forget Him. " He satisfieth the longing soul, and filleth the hungry soul with goodness " (Psa. 107:9), and no one and nothing else can. He not only satisfies us, but "abundantly satisfies" (Psa. 36:8).

"Will the Lord indeed care for me?" some one may ask. " It seems as though I am such a feeble, stumbling child of His, that He might not care much about me." But yes He does. He cares for every member of His body, even the weakest.

There is sweet assurance in the thirtieth verse of Eph. 5:; "We are members of His body, of His flesh and of His bones." Here is the closest, most intimate connection between the feeblest member of the Body and its great and powerful Head. As long as you are His, the care of you is His care; and right well will He do it if you will let Him have His way to it. It is when we take that care for ourselves and put Him aside that we run into difficulty. What then shall we do ? Simply rest in Christ.

God finds His rest and satisfaction in His beloved Son. "This is My beloved Son in whom I am well pleased" (Matt. 3:17). Would that we all might say as to our experience, "Christ is all " (Col. 3:11), and be,
Careful for nothing;
Thankful for anything;
Prayerful in everything.

"The Lord is at hand. Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passes all understanding, shall keep your hearts and minds through Christ Jesus " (Phil. 4:5-7). The Lord lead our hearts into the patient waiting for His dear Son, for His name's sake. F.

It is a constant thing now to see men "handling the word of God deceitfully." They are conscious of its holy power over them who reverently use it, and they want to destroy that power for purposes of their own.

Next, to that supreme wickedness is the making use of the writings of men of God for purposes different than they intended-for leading souls into paths which they would have solemnly condemned.

Oh, for the prevailing mind of that dear man of God who wrote, " But we have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God " (2 Cor. 4:2).

QUES. 1.-Please explain Acts 22:16, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord."

ANS.-Men may and do individually forgive sins. Bodies of men-corporations, nations, etc.-may also forgive an offender through their appointed agents. The Church of God also forgives offending saints in God's behalf; but all forgiveness from men has to do only with time. The Lord Jesus, and He alone, has authority to forgive sins for eternity. He has the right to do this because He has shed His blood for the remission of our sins. His atoning sacrifice on the cross reaches unto all eternity, and alone therefore cleanses from sin unto all eternity. This being so, He baptizes with the Holy Spirit every one whom He has forgiven, because His forgiveness makes that person forever perfect before God. The Holy Spirit is the seal of that perfection.

Baptism was a practice of the Jews before Christianity began. It was well understood by them as expressing divine authority. See John 1:19-25. John the Baptist used it as the sign of his authority to call the Jewish nation to repentance, and to announce the arrival of the Messiah. Christ has admitted it into His house as the sign of the authority which He has for what we have said above, and for much more. "Whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:13). Why? Because the Lord has authority and power to save.

The Jewish nation had rejected the authority of Christ over them. They had crucified Him, and Saul of Tarsus was madly pursuing the same course. The Lord, from heaven, had arrested him however. And now shall he resist further, or shall he surrender? Accepting or refusing baptism will determine that. He accepts. He surrenders to Christ. He "calls on the name of the Lord," and thus washes away his sins.

All is simple as possible. It is Christ alone who saves. Baptism is the sign of submission to Him, and had its fullest force in the beginning of Acts, where it is the Jews, who have been in open rebellion, that are in question. Making this rite a means of salvation is pure superstition. Making overmuch of it at all is Jewish. What it expresses is blessed, glorious beyond our fathoming.

5. I AM THE GOOD SHEPHERD.

(Continued from page 274.)

Christ as the Good Shepherd is introduced to us in connection with one distinctive and all important act, that of laying down His life for the sheep. This places Him in strong contrast with the hireling who is not concerned about their welfare, and flees when the wolf comes.

We have seen Christ as the True Shepherd enter by the door, and thus become "the Door" to liberty and blessing for His sheep whether it be those who were taken from the fold, or the others who must be brought and added to their number. But if, as the Shepherd, He leads them from all that in which they are held, whether that be the Jewish fold, or the place of alienation and condemnation of the Gentile, it devolves upon Him to meet the conditions connected with that out of which He delivers them. Both Jew and Gentile came under the ban of the broken law. The Jew had been put under it and failed; thus its curse of death rested upon him. The Gentile had not been put under it, but the same sentence of death fell upon him as the wages of sin. " So death passed upon all men for that all have sinned:" and this according to God's righteousness. Such was the position occupied by the sheep. That they may have life "the Good Shepherd layeth down His life for the sheep." Thus He met and fully answered the conditions under which they were in utter helplessness. It is this supreme act of devotion that calls out the Father's love. But not simply because He laid down His life, but because He did this that He might take it again. He has become the representative of the sheep in death, but this He does that He may take up His life again and thus by reason of the death endured, acquire the right to communicate His life,-the eternal-to His sheep who were under death. They who had no title to life are given it by the Good Shepherd. In this way God was fully glorified, and a righteous way found for the full expression of His grace and love. The Father's love was called out to Him who in blessed obedience to His will carried out to perfection His purposes and counsels.

This involves community of life and nature for those to whom life has thus been given. It is this which finds expression in the Lord's words, " I am the Good Shepherd, and know those that are mine, and those that are mine know Me." None know Him except the sheep, as He tells the Jews a little later. There is the blessed bond of a common life uniting them in the blessed intimacy of mutual knowledge. The divine illustration of it which He gives is His own relation with the Father:" Even as the Father knoweth Me and I know the Father." This naturally evolves from the fact that He and the Father are one. And likewise with the sheep, the mutual knowledge which exists between them and Himself results from the glorious truth that the Good Shepherd and the sheep are one, linked eternally together by the possession of one life. But let us follow the parallelism. "I . . . know those that are Mine . . . even as the Father knoweth Me." The Father's knowledge is infinite, divine. How blessed to know that our Good Shepherd knows us with like knowledge. Nothing, therefore, hid from Him. Nothing can escape His loving, tender eye. We cannot fail to be the objects of His watchful solicitude and care. He is the Word of God, quick and powerful, in whose sight every creature is manifest, all things being naked and open unto Him. But He is also our Great High Priest who can be touched with the feeling of our infirmities, having been tempted in all things in like manner to us, sin apart (Heb. 4:, 12, 15).

" And those that are Mine know Me; even as … I know the Father." Not in degree, of course, but in character. He dwelt in His Father's bosom and knew His heart well. So do we know the heart of our Shepherd. The life He has communicated possesses that knowledge of Him, and the indwelling Spirit develops it and gives it power to increase. He shall guide into all truth:He shall not speak from Himself:He will announce what is coming:He shall glorify Christ, for He receives of His and announces it to us (John 16:14, 15). Thus we have been given a Divine Communicant of this wondrous knowledge. And unless we have Him, the Spirit of Christ, we are none of His. It is divine life, with its divine knowledge that has been given to the sheep by the Good Shepherd. How great is our present deficiency in our measure of knowing Christ! How much there is which comes in to hinder and mar. In connection with this we have His "rod and staff." Failure becomes the opportunity for His loving ministry, as our sorrow and pain for His care and merciful provision for our need. But it is blessed to be able in faith to look forward to that time when we shall no more see through a glass, darkly, but face to face; not more as now know in part only, but know even as we are known. Underlying all this, and as the assurance of its fulfilment, is the faithfulness and devotion of the Good Shepherd." And I lay down My life for the sheep."The blessed knowledge He has been speaking of is really the full and glorious end to which we are being led,-the pasture-land of eternity. But on the path that leads thither the wolf will seek to seize and scatter the sheep. Thus often we find and experience the assault of the great enemy of our souls, and often he scatters the sheep of Christ. He may scatter, but he can never seize and hold them in his grasp to drag them down to condemnation. He may accuse the brethren before heaven's Throne, but his charges cannot avail against-what? the life laid down for the poor foolish wandering sheep by which they are free forever from condemnation and judgment. In that life sacrificed is the security of God's throne from any charge of unrighteousness or unholiness in saving such poor sheep. And therein lies their security also. The power of the enemy cannot prevail." I give unto them eternal life; and they shall in no wise perish; and no one shall seize them out of My hand."The enemy may for a season have the privilege to sift the sheep, and even succeed in scattering them, but never seize them out of the hand of the Good Shepherd. The Father gave them to Him, and to secure this gift beyond all possible loss He laid down His life that He might take it again. Thus He fathomed the awful, lost condition of the sheep in death that He might raise them up with Himself in the life which He had power to take up again.

Still further assurance is given:"And no one is able to seize them out of the Father's hand." Truly,
we are kept by the power of God (i Peter 1.5). The added fact that He and the Father are one seals the truth that "He is able to save completely those who approach by Him to God, always living to intercede for them" (Heb. 7:25).

In view of this blessed security in which we stand what need to fear ? God is for us, who can be against us ? We are to enter into the joy and triumph of victors through the Lord Jesus Christ. The path faith is called to tread is not an easy one; but who shall measure the love, the sympathy, the care of our Good Shepherd ? His rod and staff comfort. Shall we dare to doubt His every act to be one of love and grace when His devotion has been proved in death ? May God in His grace grant us more simplicity in such things. Here under this fourth title naturally comes our wilderness walk and what its character should be as bearing relation to Him who is the Good Shepherd of the sheep. It is in the wilderness and in creature weakness we learn to know Christ in this, His essential character in relation to the path of faith down here. In it is involved not only His work as the Saviour, but also that of Advocate and High Priest.
Let us put this inquiry to our hearts:In what measure do we answer to the devotion and love of our Good Shepherd ? Surely in all things we ought to be consecrated to Him – separated from all that which is not under His leading; our communion and joy only with Himself and His interests. May the experience and blessing of this be ours in the simplicity of faith to His praise and glory. J. B. Jr.

It is in thinking of Him-of Himself-that one has joy. You are not a joyful Christian. I understand it, I know it::there is discipline in that. Christ has not had the place that He ought to have had in your soul. You see, I hide nothing from you. But that is not all :you have not confidence enough in His grace. Own all to Him that might be a cloud between your soul and His love. You do it, I know; but the grace, the deep perfect love of Jesus, the love which is above all our faults, and gave itself for all our sins, the love which took occasion of our very weaknesses to show its own perfection-of it you do not think enough. That love divine, but also personal of the Saviour, will fill your heart; Jesus will fill it; and you will then be not only in peace, but joyful. I attach more importance to peace than to joy. I should wish to see you habitually in a joy more deep than demonstrative; but if Jesus is in the bottom of your heart, that Jesus who has blotted out all trace of evil in us, in whom we live before God, then your joy will be deep. May it be so. Oh! that your heart may be filled with Jesus Himself, and with His love, and with the sense of His grace. He has saved you, He has washed you, He has become your life, in order that you may enjoy God. What could you have more than Himself? You can see His goodness in the peace that He gives you, and in the way in which He surrounds you with such care and affection. . . .

How blessed, when every trace of that which has kept us bound in some way or other to this world of misery and evil will have completely disappeared, and when we find ourselves in that light where all is perfect! Therefore trust yourself to His love.

J. N. D.

Concluded from page 161.

It is a remarkable thing that it is in Colossians and Ephesians that the obligations of household relationship are set forth, as nowhere else. We might have looked for them in Romans as distinctly on the mere wilderness level. But they are not mentioned there at all, while occupying a large portion of these short epistles. By this we are taught that a lowly heart should be manifested by one who knows that he has been so exalted "in Christ;" and the day by day life-the common familiar round of things in the intercourse of the household, is a divinely arranged test of this reality; as also, surely, a divinely given opportunity to bear witness to the truth. It is the wisdom of God that such a line of exhortation should be found in these epistles.

The doctrines of Colossians, already outlined, are set forth to meet a peculiar and daring development of error, which was a combination of human "philosophy" (2:8), Jewish ordinances (2:16, 21), and worship of angels (2:18).

In the epistle to the Romans, Paul concludes with numerous salutations to various ones who are named. In concluding the Colossian epistle, he sends to the Colossians the salutations of several who were with him. His own salutation is brief and general, and extends to Laodicea as well as Colosse. In the epistle to the Galatians, too, Paul associates others with himself in sending salutation to the churches, where, just as here, the Judaizing party was troubling the saints. A final exhortation is to an individual-the Lord has His eye on each one of us-"Say to Archippus, take heed to the ministry which thou hast received in the Lord, that thou fulfil it." Evil was encroaching; an unfaithful Archippus might have a serious responsibility for disaster to the assembly.

In concluding this introductory outline, it may be in place to compare the line of truth in Romans, Colossians, and Ephesians, with that presented in the epistle to the Hebrews, in a few words. The truth in these first three epistles is typified in Israel's deliverance out of Egypt, their journey through the wilderness, and entrance into Canaan-out of one country into another, out of the world to heaven. But Hebrews answers to the truth typified by the tabernacle. The feature prominent in this case is the way of approach to God fora sinful people. Naturally, the two lines of truth present much that is common to both, but we refer to features that are prominent in the one case, and in the other, as instructive to consider. A further consideration suggests itself in this connection. If Hebrews presents in one epistle the same salvation that is presented in the three epistles we are comparing with it, will we not find united in this one epistle, that is in Hebrews, the features that, as characteristic, are distributed in the other three? If so, Romans would answer to Heb. 4:-the wilderness journey. Ephesians to the latter part of chap. 11:, (where we have a type at least of the conflict of Eph. 6:as Israel in conflict with the Canaanites) thus leaving the tenth chapter of Hebrews, (in which we are told of the believer's ac-cess to the holiest, that is of his priestly character) answer to the truth of Colossians.

We offer this as a suggestion-not dogmatically, but for consideration. If correct, it would be an interesting confirmation of what seems to be otherwise suggested as to Colossians-that the priestly character of the Christian is there prominently presented.

But we have seen that Colossians presents the believer's walk, "that ye might walk worthy of the Lord," just where Ephesians presents his exalted position and relationship. He is a priest, but in the desert, while in heart at the end of it. This again corresponds with the tenth chapter of Hebrews, for if there we have "boldness to enter into the holiest," the type that answers to this is that of the priests whose feet were on the sands of the desert even while they served in the sanctuary. In harmony with all this, we are exhorted in Heb. 10:to "draw near."We are not spoken of as in a position of nearness. That we have in Ephesians, where we are "nigh by the blood of Christ, " but in Hebrews we may "draw near " as oft as we will- we are in the world, on the sands of the desert, even though what is presented at this point is not our pilgrimage through it, but our access to God as worshipers while in it. Christ is the true Aaron, and we His sons."Having a high priest over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water," as the sons of Aaron were washed with water and sprinkled with blood at the door of the tabernacle (Lev. 8:).

Therefore, in this view of things, in Romans, we are passing through the wilderness; while in Ephesians we are already in "the land," in Canaan, that is "in heavenly places in Christ," contending against the wiles of the devil, as Israel contended against the nations of Canaan. But in Colossians we are serving as the priests in the tabernacle in the wilderness, and as the priests around the ark, beyond the Jordan, sounding "the trumpets of jubilee."

All this agrees with what has been referred to in detail-the volume of praise and thanksgiving that characterizes the epistle to the Colossians.

One other prominent teaching of Colossians should be referred to-the doctrine that answers to the type of circumcision. "In whom ye are circumcised with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ; buried with Him in baptism." That is, the Cross is the end of the believer's existence in the flesh.

Here again we see the exact and harmonious character of teaching that everywhere pervades Scripture :for it was when Israel had come up out of Jordan that they were circumcised; and so it is in this epistle to the Colossians, where we are shown to be "dead with Christ" and "risen with Christ," that we are also told that we are circumcised with the circumcision of Christ. That the events, or rather the successive events of Israel's history, should answer exactly and harmoniously to the successive doctrines of connected New Testament epistles, is a wondrous theme of contemplation for the man of God (2 Tim. 3:17)-the student of the inspired Word.

We note here also a comparison between Heb. 10:and Colossians. In Heb. 10:, the one who has " boldness by the blood of Jesus to enter into the holiest," is also called upon, as a consequence, in Heb. 13:, to "go forth to Him, without the camp, bearing His reproach."So also in Colossians:the believer who is circumcised through the Cross, is to refuse an earthly religion that would avoid the offence of the Cross; "for if I yet preach circumcision, why do I yet suffer persecution ? then is the offence of the Cross ceased" (Gal. 5:ii).Thus we have one more suggestion that in Colossians we have, presented at least, a priestly side of the believer's character ; he is in the world but not of it; in the wilderness, but a worshiper with the joy of God in his soul-in a sense, as before said, at the end of the wilderness, in attendance upon the Ark, and awaiting the "shout," while sounding the Jubilee trumpet; "giving thanks unto the Father who has made us meet to be partakers of the inheritance of the saints in light…..For ye are dead, and your life is hid with Christ in God; when Christ who is our life shall appear, then shall ye also appear with Him in glory." It is not here the Spirit in us as in Ephesians, but "Christ our life" and " Christ in you."

But let us keep before our minds the central point of Colossians-the wondrous glories of the person of Christ, the man Christ Jesus, creator of all, and therefore God. This is the One who is our Head- "the Head of the body," and " who is our life."

With Him we shall "appear in glory." We are therefore to seek the things that are above, where Christ is, as risen with Him, and to "mortify our members which are upon the earth." E. S. Lyman

A little pamphlet called "Forgotten Truths" by Mr. C. H. Bright, was sent us lately, from which we quote the following:

"The assembly has to decide if one is to be received, or if an evildoer is to be expelled. The assembly has its elders to direct it, but the decision rests with them. The divinely given rule for receiving is, 'Receive ye one another, as Christ also received us to the glory of God' (Rom. 15:7). And for expelling the rule is equally simple:' Therefore put away from among yourselves that wicked person ' (i Cor. 5:13). It should be noticed that it does not say, 'that naughty Christian,' but, ' that wicked person.' he is no longer recognized as a christian. Whether he may be, after all, no brother presumes to judge; that is for god to say, but the assembly cannot recognize him as a Christian. Just as Paul will not suppose that one really a brother can be guilty of heinous sins, and simply says, 'if any man who is called a brother be' so and so (i Cor. 5:ii). The normal idea of an assembly of God is this-a place where all true Christians are joined in fellowship and none else. No assembly really of God puts out (except by mistake) any person who has scriptural claim to be recognized as a believer in the Lord Jesus."

Is this teaching true? Is the getting rid of unsaved persons the only discipline God enjoins upon His Church? To prove this assertion reference is made to the case of discipline in i Cor. 5:It is asserted that because the offender is called "that wicked person " he was therefore no longer recognized as a Christian at all.

Let. the sober Christian but read carefully i Cor. v 3-5 and see if he can come to such a mind. He will there find conclusive proof that "that wicked person" had no more ceased to be a Christian in the mind of Paul and of the Corinthian assembly than Peter in the mind of Christ on the night of his awful denial.

Further proof of this will be found in 2 Cor. 2:6-8, where the true character and object of discipline are plainly seen:"Sufficient to such a man is this punishment" . . . "Forgive him, comfort him." He had been restored through the discipline.

In the same article we read such expressions as, "We are glad to be able to say that our Father never punishes His children." What then means i Cor. 11:30-32 ?

We all know well that there is chastening from our Father which is not punishment for evil committed but for prevention; all for our profit of course:but in the scripture just referred to prevention is not the case, but commission.

There was a time when one never heard of the true grace of God; when scriptures which apply to the government of God among His people were set before us as the way of salvation. It was the enemy depriving us of the bread of life and thus keeping our souls in starvation and our lives from fruition. But now it is grace abused, the holy government of God in His house annulled, and the sanctification of His people hindered. It is another means, but the same enemy.

The word " opportunity " is defined as " a favorable or advantageous time or occasion."It is derived from two words meaning "before" and "harbor," because it is when the ship is before the harbor that the mariner's opportunity has come to reach his goal.

A man's opportunities, therefore, are those occasions when the objects of his life can be attained, or when progress can be made in accomplishing his purposes.

What then are the Christian's opportunities? What are the objects of his life? Scripture speaks plainly on this question. First; toward men, he is an ambassador of Christ (John 17:18; 2 Cor. 5:20). Second; regarding himself, his goal is the glory (2 Pet. 1:10, 11). And third; in relation to God, the Christian's aim is to glorify Him and to know Christ (i Cor. 6:20; Phil. 3:7-14).

These great objects, of course, are impossible of attainment by the unregenerate man, and are made possible only to those who are partakers of the divine nature. On the other hand, the degree to which these objects are attained depends on the faithfulness with which the Christian "redeems the opportunities" (Col. 4:5, J. N. D.)

Think for a moment of the vast difference that exists between Christians in this respect. One is scarcely to be distinguished from a worldling, while another ministers Christ to men on every side and is a channel of eternal blessing to precious souls. One is a half-hearted Christian, "saved so as by fire;" another is a good soldier of Jesus Christ, marching on to an abundant entrance in the glory, where a crown of righteousness awaits him. One has little practical acquaintance with God; another suffers the loss of all things in order to win Christ.

In the light of these truths we conclude, therefore, that a Christian's opportunities consist of every occasion which may be used to foster these blessed objects.

What then are we to think of the saying, '' I never get any opportunity "? It does not sound like the language of faith. "If I could begin," "If my circumstances were different," are too much on the lips of God's people. Scripture says, "All things work together for good to them that love God;" and if this be true, the circumstances of every Christian must be the best suited to his needs.

Circumstances may not be pleasant, but God loves His own too well to let temporal ease rob them of eternal blessing. It is a blessing in disguise when "we are chastened of the Lord that we should not be condemned with the world." Even such a time of humiliation is an opportunity to be restored in soul; to be exercised as to our path, and cultivate the peaceful fruits of righteousness.

Opportunities, then, are ever present with us:they may not be the kind we would choose, but they are those that God sends in perfect wisdom. In times of trouble we learn our weakness; in deliverance, we see God's power; in sorrow we experience His comfort; and in joy His grace.

Some one may still insist that they have few opportunities, and quote in support of this, " Ye lacked opportunity" (Phil. 4:10). This relates to a particular object-ministering to the apostle;-we see,
in ver. 16, that they had in the past been conspicuous in ministering to him, and were again sending by the hand of Epaphroditus. Doubtless, it was for a very good reason that God did not give them another opportunity in the meantime, possibly that they might minister to others, but we should carefully note that this passage does not teach that opportunities were lacking to do the will of God in the fullest way. When therefore we purpose to do something which we believe is according to God, and no opportunity is presented, let us patiently wait God's time and see that we do not neglect those things that are at hand.

It is a great mistake to slight opportunities because they are small. The greatest born of women esteemed himself unworthy to do the most menial service for Christ. The majesty of the One we serve transforms the humblest office into one of highest honor. We get God's estimate of small opportunities used for Him in the story of the widow's two mites, and in the reward for a cup of cold water given in Christ's name.

When a Christian manifests a restless, dissatisfied spirit, it is because he does not realize the manifold opportunities which God has set before him. The apostle said, "I have learned in whatsoever state I am therewith to be content;" and he states as the mind of the Spirit, "Let every man abide in the same calling wherein he was called." What peace of mind this truth would foster if we gave it full place in our thoughts; and what joy and courage would be ours if we always realized the blessed fact that " His divine power hath given to us all things that pertain unto life and godliness" (2 Pet. 1:3).

As we have to watch against the evil of discontentment with our lot, so also we need to avoid carelessness in our conduct. It is true that we always have opportunities which may be used for, God, but it is also true that opportunities may be lost. "The poor ye have always with you but Me ye have not always." In view of the brevity of life, the thought of neglected opportunities is very sad. Many Christian deathbeds are touched with sorrow because of a life misspent. So much good to others not done; so much treasure laid up on earth and missed in heaven-so little done for God's glory! It has been said that one who serves Christ only near the end of his life is making an offering to God of the devil's leavings.

A few practical examples of neglected opportunities will help us. A young brother has been for years where there is sound teaching and gifted ministry of the Word, but for lack of exercise lets it pass with little profit and spiritual growth. Circumstances then place him at a distance from his brethren, where he is hard pressed by evil teaching, and keenly realizes his ignorance of the Scripture and lack of spiritual power. Another is listless in prayer-meetings and perhaps perfunctory in his private reading, and he wonders why his ministry is not appreciated, or why so few doors are open. The reason is that opportunities for gaining power and freshness have been neglected. Still another feels his lack of usefulness, but when a chance to speak for Christ is presented, courage fails, and another precious opportunity is gone. We will invariably find that those who sigh for opportunities are those who refuse to improve them when they are at hand. If we enter every door, no matter how insignificant, we will find much blessing inside. If we redeem the smallest opportunities, we will be given greater:" to him that hath shall more be given." Brethren, little do we think of the eternal riches which we are letting slip, which might be treasured up in heaven.

Just one more thought. There are opportunities before every one of us so glorious that the archangel well might covet them. All have the privilege to bear testimony to Christ and confess Him in the scene of His rejection (Matt. 10:32). We can "suffer for His sake" (Phil. 1:29) "and if we suffer, we shall also reign with Him." We can now walk by faith (John 20:29). We can stand fast in a day of declension (Rev. 3:ii) and have sweet communion with the Lord (Rev. 3:20).

May the Lord open our eyes to these things and encourage us to press on until we see His loved face, and hear Him say, " Well done . . . enter thou into the joy of thy Lord." A. S. L.

The desire of the civilized nations of the earth is peace. In order to attain this it is realized that there must be alliance with one another, and the acknowledgment of one supreme authority to which by common consent all will bow.

Much confidence is expressed in the power of diplomacy. It is thought to be only in keeping with twentieth century advancement that the nations should abandon the old methods of settling their differences, lay down their arms, and submit to courts of arbitration.

Attempts have already been made in this direction. The Hague Peace Conference was established with that end in view, but that condition of things which will seem to have attained the desired object has not yet been reached.

If we turn to the prophet Daniel, we find in chap. 2:an outlining of events in the Gentile world which Was then purely prophetical. Now a large part of it has been fulfilled and passed into history. I refer to the great image of Nebuchadnezzar's dream, of which he, as sovereign of the Babylonian kingdom was said to be the head of gold. The second and inferior kingdom was the Medo-Persian (chap. 5:28). The third and still inferior kingdom, as shown by the decreasing value of the metals in the great image, was the Macedonian or Grecian under Alexander, the world conqueror, (whose kingdom was subsequently divided among his four generals) (chap. 8:21, 22). The fourth kingdom is the Roman empire which is still inferior to the preceding three as is shown in the type of the iron and clay (chap. 2:40).It was this fourth kingdom which was in universal power at the time of the birth of Christ (see Luke 2:i) and so Daniel's interpretation of the dream would seem to have been fulfilled already:but the form of this fourth empire which the prophet has especially before him, and which is suggested by the ten toes of the image, is a form in which it has not yet existed, but which from the forty-fourth verse, it is plain will exist at the time the God of heaven sets up a kingdom which shall never be destroyed.

A fuller elucidation of this kingdom is found in the seventh chapter as the fourth beast; the four beasts being identical with the four parts of the great image of chap. 2:The book of Revelation, having for its subject, future events, speaks only of this beast with the seven heads and ten horns (Rev. 13:i), which is clearly the fourth beast of Dan. 7:

Although this was the kingdom in power in the time of Christ it was not at that time made up of ten kings as Daniel informs us it will be at the time it meets its destruction at the hands of the Son of Man. Clearly then the Roman Empire which was in the time of Christ, but has no existence at the present time, is again to be revived. This is exactly what the seven heads signify. It will be remembered that this is the power which is as iron and clay, meaning that there would no be eternal unity in the kingdom, "even as iron is not mixed with clay." At the time of Christ, this power had already passed through five different forms of government, and was then in the sixth, while the seventh was still future. (See Rev. 17:10).

It is toward this tenth kingdom power, which may called the revived Roman empire, that the world

24 the world's peace. is now tending; and to which it will look as being able to keep the world's peace. True, that in order to establish itself it will shed much blood, but then it is supposed that it will assert its supremacy to such an extent that all other nations will be subject to its dictation.

Its establishment will be considered a masterpiece of diplomatic achievement, and the world will vaunt itself in increasing pride over that which for the moment it will seem to have accomplished. This alliance of European powers will take place about the time of the removal of the Church to heaven. It is the lowest form of Nebuchadnezzar's great image:as much inferior to Nebuchadnezzar's kingdom as iron and clay are inferior to gold, and yet the world will expect greater things from it than from any previous power. What blind credulity in all this!

The head of this revived empire is identical with the "prince that shall come "of Dan. 9:26, whose people destroyed Jerusalem and the temple after the crucifixion. He now makes a seven years' covenant with the Jews whereby they may be restored to their land, and establish their ancient worship in the temple, then rebuilt. This covenant with Israel is a finishing touch in the disposition of affairs in the earth, and seems to be on the part of the powers, an attempt to satisfy all parties as to religious belief.

It will for the moment appear that the world is finally assuming that aspect of permanent peace for which the world's great ones have labored so unceasingly, and that the "desire of all nations" of which the prophet Haggai speaks, is about to be realized. But it is only a momentary calm before the storm again bursts forth, and for Israel in sevenfold fury. The covenant with the Jews is broken at the end of three years and a half. They then be-come the objects of bitterest persecution. The ten kingdom empire itself totters and receives a deadly wound, but reviving again under its eighth head (Rev. 17:ii), it continues for forty and two months longer.

Is it any marvel that the arbitrators for the world's peace are disappointed, as the prophet puts it, even to weeping?"Behold their valiant ones shall cry without:the ambassadors of peace shall weep bitterly. The highways lie waste, the wayfaring man ceaseth:he hath broken the covenant, he hath despised the cities, he regardeth no man….Now will I rise, saith the Lord; now will I be exalted; now will I lift up myself" (Isa. 33:7-10).

The covenant being broken, wrath is poured upon Israel to the full, and the great tribulation will have its short but awful fulfilment. But God, who uses the nations for the punishment of His earthly people, has a controversy with them also, and the mountains of Israel become the world's greatest battlefield. At the challenge of the Almighty they assemble themselves, little knowing who it is they purpose to fight against. "Proclaim ye this among the Gen-tiles:Prepare war, wake up the mighty men, let all the men of war draw near; let them come up:beat your plowshares into swords, and your pruning hooks unto spears; let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about" (Joel 3:9-11). " gather all nations against Jerusalem to bat-(Zech. 14:2). "For the indignation of the Lord is upon all nations, and His fury upon all their armies " (Isa. 34:2). This time is also called the day of the Lord's vengeance, and the year of recompenses. All the devices of proud man to bring about peace apart from the Prince of peace will come to an end, and all his pride shall be abased. It is the purpose of God to fulfil His unconditional promise to Abraham, "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). That the world's peace is dependent on the restoration of Israel is the uniform testimony of both the Old Testament and the New. '' I will shake all nations, and the desire of all nations shall come:and I will fill this house with glory, saith the Lord of host" (Hag. 2:7). '' After this I will return and will build again the tabernacle of David which is fallen down; and I will build again the ruins thereof, and I will set it up:that the residue of men might seek after the Lord, and all the Gentiles upon whom My name is called saith the Lord, who doeth all these things" (Acts 15:16, 17).

So we might quote passages without number to the same effect. It was prophesied of One, whose birth the world has been so recently celebrating, " He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David; and He shall rule over the house of Jacob forever; and of His kingdom there shall be no end " (Luke 1:32, 33). How little the world that rejected Him, believes this concerning Him! How truly has God said, " My thoughts are not your thoughts, neither are your ways My ways."

"All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Him. For the kingdom is the Lord's and He is the Governor among the nations" (Psa. 22:27, 28). "Yea, all kings shall fall down before Him:all nations shall serve Him " (Psa. 72:ii ). " And the Lord shall be king over all the earth:in that day shall there be one Lord and His name one " (Zech. 14:9).

FRAGMENT "If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affection on things above, not on things on the earth" (Col. 3:i, 2). We are called upon to set our affections on things above, not on things on the earth. We cannot set our affections on what we do not know. And note this, that the true character of a man morally is what his heart is upon:a man whose mind is set on money is a covetous man; on power, an ambitious man; on pleasure, a man of pleasure. He is morally what he loves and his mind is full of. Our conversation, our living associations, are in heaven. It is the place we belong to; what we are associated with in our home affections; what as Christians we pursue, the one thing which governs our mind. Now this affection is the very essence of sanctification. It is the turning of the heart to Christ, which forms this full conformity to Him as the one object of holy pursuit. Is this your pursuit, dear reader ?

Closed mine eyes to this world's sorrow
To its vanity and sin,
Put to sleep by Thee, Lord Jesus,
Who hast spoken peace within.
Now I leave this vale of weeping
For a brighter, fairer scene;
Absent from my earthly temple-
Sweeter far to be with Him.

Lo, mine eyes behold with wonder
Many mansions, courts of light,
As I enter with my Saviour
In that home of pure delight.
Came He from that radiant glory
To a world of sin and woe?
Now all these depths of love to me,
Are mine, blessed Lord, to know!

I had often heard the story
(As I waited, Lord, below)
Of the joy, the love, the glory
Which on me Thou didst bestow.
O my soul-so slow believing-
Hadst thou but looked up to see-
I the prize of His own bosom,
He and all He has for me!

As I enter Thy fair mansions,
I behold how love divine
Emptied all its own vast treasure
That Thy love might all be mine:
Naught but Thy great depths of sorrow
Could avail to bring me here:
Oh the depths Thou hast descended
Thus my sins and grief to bear!

Cross of shame and Cross of sorrow,
How thy glory fills the scene!
Tree of Life, Thou art sustaining
Pilgrims who are welcomed in,
'Neath Thy shade their rest now finding;
Desert past, and trials done,
Of Thy fruit my soul partaking,
Heaven's delights for me begun.
Smitten Rock, Thy cooling waters
Quenched my thirst while yet below,-
"Tis a river ever flowing
To the sinner in his woe.
Nevermore I'll thirst beside Thee;
Life that knoweth in Thy stream
Cometh from the Throne, where sitteth
God, and Christ the Lamb, supreme.

The golden harp to me given,
Wakens song that will not cease,
To the Lamb whose blood most precious
Ransomed me, and brought me peace.
Nearest circle to my Saviour-
He who makes the Father known-
Nearest place I'm brought to praise Him
While eternity rolls on.

Golden crown to cast before Him,
Golden street to walk for aye,
Never night to dim the glory,
No more curse to blight my day!
Holy joy and bliss overflowing

Ever will my portion be
With the One whose love endureth
Through a blest eternity.

W. H.

…. As to what you owe me, and which worries you, let me say that it is not a debt any more. I thank God who has put it in my heart to blot it out of mind as a thing due me. You do not owe me —–ent now. But I owe much to God for His manifold mercies and goodness to me. Can I ever repay Him? No, never.

There is One, however, who has blotted out my every debt to God. He is my Saviour, my Redeemer. He has paid all my debts, and He is now waiting to receive me. The prodigal is welcome home. What love, what perfect love! Do you know, Ben, it was only last night that I learned for the first time through Mr L. what " perfect love" is. I had always looked for it within myself, but he explained to us that perfect love can only be found in God, never in man. It threw a new light on i John 4:, and in my own soul. It is not our love, but God's love with us, revealed in Jesus Christ, which is shown to be perfect, and which alone can and does cast out all the fear that is in man. So, we can come before Him with boldness under the shadow of His perfect love, knowing the happy and joyous welcome which awaits our coming.

Another thing that I recently learned is the foolishness of looking within, ever and forever thinking of my own evil self, my own evil thoughts and desires, my sins of the past and unworthiness of the present. Why, with such declarations in the Scriptures of such complete forgiveness, worry continually ? " Your sins and your iniquities I will remember no more" God proclaims to us who trust in Jesus. Then why should we ever be rooting up what God considers dead and buried long ago? Why should we try to see in ourselves what He has placed in the grave with our Saviour who died, but who is now alive and in heaven at His right hand ? Thank God we too are alive with Him. Let us then look out and look up, ever praying, ever hoping to see His precious face."
The Circulation of Gospel Magazines and Tracts.

Receipt is acknowledged of the following contributions for the circulation of Gospel Magazines and Tracts :

From New York, $5.; Jersey City, $1; Liberty, .75; Deseronto, $2.65; Brooklyn, |5; Key West, $1; Port Providence, $1; Rockford, $10.

Monthly Magazines are being sent to a number of addresses as was proposed in my letter on cover of August Help and Food. To others, where there appears to be more interest and a spirit of inquiry, it is thought preferable to send, month by month, some tract or pamphlet in view of leading such persons progressively in the way of truth and the knowledge of God.

With sincere thanks to the Christian friends who have so generously responded to the August letter, and holding myself ready to continue this useful work,

Your brother in Christ,
E. B. Craig.

Publishers Note.

The work of sending out free parcels of tracts and books where they are needed has been carried on for many years, chiefly through provision made by those who, as fellow-helpers in the Lord's work and for the truth's sake, have helped along its free outgoing.

No public announcements of it have been made-deterred, in part, by the multitude of appeals that are constantly made for all kinds of purposes; but a record is kept, open to all, of how and where the gifts received for this purpose have been used.

It is possible this service may have been kept too private; therefore, to such Christians as desire to share in it we would say:There is usually an open door where parcels of simple gospel tracts and hooks would be thankfully received by distributors in localities where such things are rare indeed, and any remittance sent us for this purpose will be judiciously used. Some are sending monthly magazines through the year; others, a series of tracts and pamphlets to inquiring persons, in view of leading them progressively in the knowledge of the truth.

Names and addresses of such may be sent us, with or without remittance, and will be supplied as we are enabled.

We also take this opportunity of saying to any who may have the desire to distribute tracts, judiciously, but who lack the means for purchasing them that we are always glad to send free parcels for this purpose, as far as we are able.

Yours in Christ our Saviour who gave Himself for all,
LOIZEAUX BROTHERS.

I. CHARACTERIZED BY, AND LINKED WITH, THE THEME OF THIS GOSPEL.

The Gospel of John is essentially doctrinal in character, as compared with the Synoptic Gospels which are so largely historical. The subject before the Evangelist, objectively, is the incarnate deity of Christ, the fact that the Word has tabernacled in flesh, and that in Him is the source of eternal life. Subjectively, he treats of eternal life communicated and dependent. As a consequence, we find that discourse forms the greater part of the Gospel, and the miracles recorded are only the text for these discourses, by which divine truth is unfolded from the lips of God among men.

In no other Gospel do we hear so often the emphatic and blessed " I am's" of the divine Son. We realize that they come from Him who is the I AM, the eternal self-existing One. What weight of authority this gives to every statement coming from His blessed lips, and how sweet to have from them that expression of the infallibility of the word of God-''Scripture cannot be broken"-when men on every hand are striving to set it aside.

It is interesting to note that seven times Christ makes distinct and positive statements of what He is in Himself, prefaced by His immutable " I am." They are not concerning His deity, though they are related to it-for it is like a golden thread running through the whole Gospel. We may say these statements are as jewels which hang from it, and present Him in those aspects relative to the eternal life communicated to those that receive Him; that is, with the subjective, rather than the objective, side. We may note, too, in connection with this that they are all in the second great division of the Gospel, which treats of the eternal life from this point of view. (For these divisions see Numerical Bible.)

The first of these titles is in chap. 6:" I am the Bread of Life." This presents to us Christ as the sustenance of that life eternal which He has communicated to us who believe on Him. Thus in Him, we have not only the life eternal itself, but also the sufficiency for this new life, and the secret of its perpetuity. This maintains His place of supremacy and headship over those who receive this life. They need Him continuously.

The second is, "I am the Light of the world" (chap. ix). The sense in which Christ was the light of the world is clearly developed in this Gospel. " In Him was life, and the life was the light of men," manifested here in the world-in Him who was the Word, as John declares in his epistle (i John 1:2). The divine nature thus fully displayed must be the " Light of the world," and for men; although its shining only manifests all to be in darkness. Nevertheless it the manifestation of God in " grace and truth." But He who is this divine manifestation, communicates this same life eternal to as many as believe on His name. Therefore from them must shine forth (in measure at lea-t) this same blessed light which hath "shined in our hearts, for the shining forth of the light of the knowledge of the glory of God in the face of Jesus Christ." Thus, as Jesus declares, he who follows Him "shall have the light
of life." In other words, it means that the believing one who follows Christ, having this life and the bread of life to sustain it, will manifest the light which shines from it-parallel with the fact that the life in Christ was the out-shining of that life in the world. While He was in the world He alone was the light of it (John 9:5). But now that He is no longer in it, He has those who, if they follow Him, are to have the light of life shining from them amid the darkness. We are "to shine as lights in the world" (Phil. 2:15). In all this the question is plainly one of relationship to the scene in which the life is communicated-a true second place ; and its connection with the first will be only the more emphasized when it is taken up in detail.

In the third place we have, " I am the Door of the sheep" (ch. 10:7); and again (ver. 9) "I am the Door." He that enters by this Door shall be saved and shall go in and out and find pasture. In this we have the thought of the portion that belongs to this life. We get here the realization of what belongs to this life -"the pasture" that it needs. Further thoughts connected with the third place will develop when we come to consider more particularly this title. .

Fourthly, "I am the good Shepherd" (John 10:11-14). With this figure of tender loving care we have coupled that supreme act of devotion to His own-the laying down of His life for the sheep. In this title we have expressed the watchful care over, the ministering of perfect love and power to the development of the life given by its Divine Communicant. " I came that they might have life, and have it abundantly;" that is, that it should develop and go beyond the mere fact of life possessed. The Old Testament saints had life eternal, but now that He who "is the true God and eternal life" had come, those who had this life imparted to them were to have it in superabundance, as regards the practical, actual knowledge and enjoyment of it. This is the direct result of His good shepherding. With this, the fourth place, is linked experience, testing, and failure by the way, with weakness of the creature. These are the circumstances under which the life is developed and expanded by His "rod and staff" and His tender leading.

Fifthly, "I am the Resurrection and the Life." Based on this we have the link of the creature with the Eternal-man. though he be dead, linked through Christ with life in God. " He that believeth on Me, though he have died, shall live; and every one who liveth and believeth on Me shall never die." We see here the eternal Life passing under the shadow of death; coming out of it in the glory of resurrection; bringing with Him a multitude of captives, who are carried in Him beyond the power of death. Thus is that divine, eternal tie established between God and man. Five, plainly speaks of this. But more of the preciousness of it when we consider the details.

In the sixth place (John 14:6), "I am the Way, the Truth, and the Life." Christ is the way by which alone the Father can be reached. Not only so, but He only is the One by whom and through whom the Father can be known. He is the Truth, the revelation of the Father. And then, too, He is the life, which imparted to others, is the power in which all is enjoyed and made good to them. No one can come to the Father but by Him. And here we have imposed the divine limit of approach to God. A limit set, or a boundary line fixed, which excludes all who seek some other way of approach, but within which are all those who have accepted the divine avenue which leads from darkness to eternal light. Of such a fixed limit the numerical place of this title is a reminder. But a more important thought is that we have the manifestation of the fulness of the Godhead (3) in the Person of Christ (2). Thus the power of 3 is taken up and actively displayed (of which the act of multiplication, even in numbers, speaks) by the 2, and into the full blessing and power of this, those are introduced who follow this way. This we shall fully see when we come to it.

Seventh (John 15:i), "I am the true Vine," and again " I am the Vine " (ver. 5). Here we reach the full and final thought as to His relation to the communicated life. Here we have the foundation thought which underlies the whole truth of Christian position as developed by Paul. We have here, therefore, perfection. It is the indissoluble oneness of Christ and His members as figured in the vine and its branches. Here we have what is eternal, and shall abide throughout endless ages the vessel for the display of God's glory.

We have thus very briefly characterized these seven titles of Christ. In them we find the circle returning into itself; with the "Bread" we commence- "abideth in Me and I in him;" with the "Vine" we end-"abide in Me and I in you." How blessed the refuge divine love has provided for those who will take it. A refuge which clothes the refugee in a beauty and glory according to the mind and eye of God. May our hearts enter into it more fully. And if the Lord permit the taking up of these several titles, each separately, may the Spirit feed us with the living bread-Christ Himself.

J. B. Jr.

(To be continued.)

"Whom have I in heaven hut Thee? and there is none upon the earth that I desire beside Thee"(Psa. 73:25).

MAN is fallen; he has a corrupt nature; his mind thinks not the thoughts of God; his ways are not the ways of God; there is none that understandeth; he has lost possession of the truth; he has not retained the knowledge of God; he is in darkness. Such is the human race as descended from a fallen head-the first Adam.

But when God converts a soul, this is all reversed, and the person is then looked at as belonging to a new race, of which Christ is the Head-the Second Adam. However, the remains of the old is still with the believer, and he will fall under the power of the old order of things if he is not careful. It is extremely easy to do this, and the only way to escape the old nature is to live in the things which minister to the new, for which God has given us the holy Spirit. The means used by the Holy Spirit to transform us is the renewing of our mind by the truth of Scripture. The thoughts of God are communicated to us, and they take the place of ours. They exalt Christ. They set Him before us in such a way as to absorb our minds with His perfections; and in so doing we grow like Him. Instead of the earthly, transitory, vain, and sinful thoughts which crowded our minds and developed habits accordingly, the delights, glories, and virtues God sees in His beloved Son are poured into us. We value Him accordingly, our hearts are drawn heavenward to Him, and our habits of life are transformed by this.

Beloved brethren, while recognizing in those who have gone before us the measure of this shown in their lives, and loving them for it, and following them in their faith, let us never forget the Psalmist's words:"Whom have I in heaven but Thee." They settle every question as to who, in heaven, is to be the object of my heart. Ah, yes, for those who are risen with Christ, He Himself is that blessed object. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God." We are to seek those things which are above because Christ is there, that is the reason- the great absorbing reason. It is not my dear mother, my affectionate father, my loving brother or sister, but it is the Lord Jesus-He who loved us and gave Himself for us. He is the object the Holy Spirit would ever have us contemplate. And not only is He the object in the glory, but also in the earth, "and there is none upon the earth that I desire beside Thee." If we have any other object than this, we fall short of the desire of God toward us. The natural man knows absolutely nothing of this, but the renewed soul wishes not to stop until it has found in Christ its all.

O, brethren, may this be so with every one of us; so that we may truly say, " For me to live is Christ, and to die, gain." F. H. J.

Our Father, the wilderness way
Is strewn with rock and with sand,
And the feet are oft sore with the journey,
For the grass is dried up in the land.

And the sky overhead has been darkened,
The day's light e'en turned into gloom;
Its colors so fair have all faded,
And the air has lost its perfume.

No more does the rivulet's singing
Bespeak the flocks on the lea,
For its course is dried in the desert,
Long e'er it reaches the sea.

Our Father, if we are astonished,
If hushed our voice on the air,
And our eyes cast down in their sorrow,
Thou knowest 'tis not in despair.

In that hour of sorrow transcendent,
In that desert of withering drought-
In that night round a Soul all-resplendent,
We hear the words of His mouth:

"Thou art holy, O Thou that dwellest
The praise of Thy people among, "
That assent to God's holy reproving,
Turned soon all His terror to song.

To the needs of Thine own in their weakness
Thy heart holds Thee ever close bound ;
And the strength that overcame the destroyer
Now waits and attends us around.

Thou wentest into death to redeem us, [blood ;
Thou hast pledged Thine own love with
Thy Let us feel now the touch of Thy hand
Which we know will bring us to God.

Above all clouds and the darkness
Abides the blood-sprinkled Throne;
And clouds and darkness shall vanish,
The day Thou receivest Thine own.
E. R

December, 1904

Notes of an Address by C. K.

" For the grace of God that bringeth salvation to all men hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ."-Titus 2:11-13.

There are three points to notice in the passage read:

1st. The salvation that grace brings; 2nd. The lessons that grace teaches; 3rd. The hope that grace gives. (1) I have read verse ii as it reads in the margin of our Bibles, for it is undoubtedly the more correct rendering. All of us know that the grace of God has not appeared to all men. The world's population is roughly estimated to be about fifteen hundred millions; and of this vast multitude only five hundred millions have ever heard the gospel of God's grace. Two-thirds of the human race are still in heathen or pagan darkness.

But God's grace has brought salvation for all, however slow His saints may be in telling out and making known the gracious message.

It is God's grace that brings salvation, mark. This means that it is wholly unmerited. And it means more. "Unmerited favor"-the theologians' definition of grace-is not, perhaps, incorrect, but it is incomplete. For instance :you give a tramp his breakfast. That is unmerited favor, but it is not grace. It is philanthropy, kindness, charity, as men would say. The man had never done anything for you to cause him to merit the favor you grant him. But suppose he steals your watch, or your purse, before he leaves the house, and in six months' time you find him somewhere starving and you feed him then; ah, that is grace, for now there is positive de-merit on the part of the one to whom you show the favor. And so with men :they not only do not merit salvation, but positively deserve to be judged and condemned. They have returned God only evil for His goodness, designed by Him to lead them to repentance (Rom. 2:4). But His grace has brought salvation for them all-yes, all, Jew and Gentile, Greek and Barbarian, bond and free, male and female, black, brown and white, red and yellow, to men of any religion and those of no religion at all. All were dead, under the universal sentence of death, and Christ has died for all (2 Cor. 5:14).

God's grace brings salvation, mark. Sinners have not to make long pilgrimages to Jerusalem, Mecca, Constantinople, nor yet to Rome, to obtain it. It is brought to them. "The word is nigh thee, even in thy mouth and in thy heart" (Rom. 10:8). It is not like Ponce de Leon's fountain of perpetual youth, far away across the sea and hidden somewhere in the Floridian forests, or among its Everglades. The occupants of the top story of the burning tenement must have the fire-ladder brought to them. It can be of no service whatever to them in the engine-house, or on its rack on the trucks. The life-boat must be brought to the shipwrecked mariners. It cannot help them at its dock in the cove. Medicine must be brought to the plague-stricken if they are to benefit by it. It cures no one on the shelves of the apothecary. And sinners in danger of "the fire that never shall be quenched "-shipwrecked souls sinking down to everlasting death-sin-plagued men and women ready to perish in their own corruption, all need to have the remedy, salvation, brought within their instant and immediate reach, and it has been. Hear the words of Him by whom the grace of God has come:"God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life " (John 3:16).

Grace brings salvation, and this is just what lost man needs. It does not bring a sinner mere encouragement to reform, or strength to perform in order that after having done these things he may be saved, but, just right where and as he is, away from God and in his sins, it brings him-oh, wonderful truth, infinitely stranger than the strangest fiction-salvation !

"Amazing grace ! bow sweet the sound,
That saves a wretch like me ! "

(2) Grace saves, and then begins to teach. It always does this. It does not save a man to leave him in his sins, but teaches him to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world. Law, the great antithesis of grace, could not do this. To begin with, it could not save ; it could only condemn. It is therefore called "the" ministration of death " (2 Cor. 3:7). And it never could teach lessons of godliness like grace. It worked (because of the perverseness of man's heart) just the other way, as it is written, "The strength of sin is the law" (i Cor. 15:56). And the only power for holiness is grace.

Three spheres are mentioned:within ("soberly"), around ("righteously"), above ("godly"). Within, imaginations are cast down, and every high thing that exalts itself against the blessed knowledge of Christ. Grace subdues the pride of our hearts, and gives us lowly thoughts of self. It checks the foolish thought, and gives one sound and sober thoughts of God and self.

Without or around are our fellow-men with whom we deal or come in contact, and with these we are to act "righteously"-justly, providing things honest in the sight of all men, owing no man anything, having just weights and balances, paying always one hundred cents on the dollar, and in every way commending ourselves to every man's conscience in the sight of God, and thus adorn the doctrine of God our Saviour. '' The righteous Lord loveth righteousness," and it is only His saving grace that can make a sinner love it too. This grace does for every one it saves.

Above is God, and grace enables the saved to imitate Him-to live godly. Godly is to be like God- Godlikeness. Grace brings its subjects into a relationship of nearness with God, and the soul in communion with Him, abiding in Him, will reflect Him, and so live godly, as well as soberly and righteously, in a world where He as "the God of all grace" is wholly unknown.

Grace teaches the saved soul, then. It does not, as men suppose, conduce to looseness of conduct. It is just because the believer is not under law, but under grace, that sin shall not have dominion over him. See Rom. 6:14.

Men may, of course, " turn the grace of God into lasciviousness," making grace an excuse for sin, but what good thing will not the wickedness of man abuse ? Rulers abuse their God-given authority, just as lawless mobs of men, on the other hand, take advantage of the liberty granted to all in the constitution of free governments. Is authority evil, then, or civil liberty ? Why, then, condemn free grace because man has abused it, and made the sweet word liberty the synonym of vile license ?
(3) Then there is the hope that grace gives. "Looking for that blessed hope," it says. The One who was once here, the embodiment of grace, is coming back again. The day and hour is known only to One. The times and the seasons the Father hath put into His own hands. It is not within the province of Scripture to give us any data for this event. The Christian is told to "watch"-to look daily for the fulfilment of the "blessed hope"-the Lord's return:

"And soon will come the happy day."

Sinner, this can be no blessed hope for you. The "appearing in glory of the great God and our Saviour Jesus Christ" can be to you but a dread expectation, with a "certain fearful looking for of judgment." Would that you were ready to be "caught up " with Him when He comes. There is only one preparation-to be saved by His grace. Accept, then, the salvation of God sent in the gospel unto us poor sinners of the Gentiles, and brought this day to your very door.

"Take salvation, take salvation-
Take it now, and happy be."

Extracted from a Letter.

No doubt we fail in true self-judgment and self-humbling before God; and there is where all true service must begin, when one has departed from his first love. This, I am persuaded, is the root and main cause of the low spiritual state of which many complain. No other remedy can bring the desired end. A true, Spirit-given conviction, resulting in brokenness of spirit, humiliation, and crying to God, is needed if we would recover first love and its spiritual power. . . . Many of us, I believe, often think we have reached the root because we have judged this and that sin, departure, and failure, when in reality we have not reached the root. Thus communion is not re-established, real victory not gained; and what some of us call communion and enjoyment of the Lord, may after all be little more than fitful and momentary emotion. Enjoyment of truth there may be; but it will be chiefly mental; and thus in various ways may a child of God delude himself, or be deluded by the enemy, settling down into a kind of humdrum, matter-of-fact life; the conscience to a large extent perverted, not to say deadened.

Having much to do with divine things hardens if the conscience and heart are not with God, and so it comes to pass that after a time there are no more stirrings of conscience; truth in the abstract has taken the place of truth in the heart; and the person himself may not even realize it; or, if so, in a merely general way, deploring the condition in the collective body, seeing others as himself. Such is the state brought about through lack of self-judgment after the first departure from the Lord, and preceding the many new starts that have been made later on.

But what is self-judgment ? Some one lately said it was not merely judging our present state, but tracing it back to the very beginning of it all, the first departure from the Lord. Some at the time objected to the putting so much into it; but I thought there was much truth in it, and think so still, although humanly speaking it might seem impossible for one who, gradually and through a long range of years, had been getting further and further away from the Lord, to come back to the very point of departure.

Well, to sum up what I had in mind:the low state of the Lord's people can be traced to a defective self-judgment when a desire for return comes after backsliding. The afflicting, fasting, and repenting in dust and ashes of the men of God, of old, in their spiritual significance, are almost unknown, it seems, in this shallow, superficial age.

Many, lacking the knowledge of God and His holiness, do not see that humiliation and self-judgment before Him are the very first conditions for practical soul-restoration. Others do not see what is involved in self-judgment, hence growth is arrested; the activities of the divine life are hindered, and we re-main spiritual dwarfs, many of us. C. A. H.

Cases of healing through prayer and laying on of hands are frequently reported and sometimes referred to as being the divine attestation of the instrument of them. It is asked, Do not the remarkable cures effected show the man who makes them is a man of God ?Are they not proof that God approves him? Do they not show that his mission is from God ?

Now if this is true, it follows that the authority and leadership of such is to be accepted and submitted to. It would be insubjection to God not to endorse or follow men whom He had sent, and upon whom He had put the credentials of His authorization. But it often happens that there is something about such persons, or about their mission or work, from which one well instructed in the ways and mind of God instinctively revolts. Others, less instructed and exercised, settle it at once that the claims to authority and leadership are established by the striking cures, and enthusiastically follow some such pretender, oftentimes to repent of it afterwards, though this indeed is not always the case. Then again, some finding opposing and conflicting movements supported by the same sign of authority, the various leaders of these movements alike possessing the gift of healing, and each constantly augmenting the list of cures, are sorely tried and perplexed in deciding between the various claims. Many indeed shifting from one movement to another like leaves driven to and fro by ever-changing winds.

But, we would inquire, has not the word of God anticipated all this and provided for it ? Does it not settle the question of whom we are to endorse and follow in the most explicit way ? Does it leave us in uncertainty as to claims of authorization which are so boldly made and insisted on ? No truly reverent person can think so. Surely, God has given unerring light on our path, and a sufficient test by which to judge whether the claims men make for themselves and the missions in which they are interested are well founded.

Let us turn to the Scriptures to see if this is not so; to find what God has given us to guide us in this matter.

In Heb. 2:3, 4 we find a very important passage bearing on the question we are concerned with. "How shall we escape if we neglect so great salvation ; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him; God also bearing them witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will?" Here we find, First, God has revealed a great salvation. Second, this great salvation, or revelation, was first communicated by the Lord. Third, there were witnesses of what He did, of what He spoke, of the revelation of salvation He made-men who heard Him speak. Fourth, as witnesses of the revelation which He made, in declaring what they saw and heard, they have confirmed the revelation-the truth of the great salvation. Fifth, God has put His divine seal upon their testimony. He has witnessed to the truth of what they declared. The signs and wonders and divers miracles He gave them to do, and the various gifts or distributions of the Holy Spirit, were God's demonstration of the truthfulness of their testimony.

Now what we learn here is that apostolic testimony has been attested. God has accredited apostolic witness. Their confirmation of the great salvation has stamped upon it the sign or seal of divine authority and approbation.
Now let us turn to i Cor. 15:i-2:In this passage Paul declares the gospel-the great salvation he preached, insisting that it was in agreement with Old Testament announcement and prediction. One of the great pillars of this gospel is the resurrection of Christ. He insists that this grand foundation stone of the great salvation, the resurrection of Christ, is a well attested fact. There were reliable witnesses of it. Men who had seen the risen Lord had confirmed the fact of His resurrection by testifying to it. It was not an unconfirmed rumor, but a well-established fact. Among these witnesses he includes himself. Having thus declared the gospel that he preached, and shown that is was a thoroughly established and confirmed gospel, he repeats what he had already insisted on – that it was the gospel they had believed and by which they had been saved. He does not speak here of the witness of God to the testimony of these witnesses-the signs, and so forth, which are mentioned in Heb. 2:But it is plain that the gospel here, and the great salvation there, are identical. The witnesses here are the same as there-those who had " heard Him." Thus the testimony of these witnesses to the risen Christ comes down to the succeeding ages with the seal of God upon it, the signs with which He has stamped His authority upon it. It is a divinely attested and authorized testimony.

Now if other men preached a different gospel, in what light did the apostle regard it ? Galatians 1:6-9 furnishes us the answer. To the apostle, a different gospel was not a gospel at all, and the preachers of it were "troublers" and "perverters of the gospel of Christ." So strongly did he feel about it that he not only anathematized them, but said also that if even he, or "an angel from heaven," should preach a different gospel from that which he had preached and they had received, "let him be accursed."

May we suppose that these preachers of a different gospel could point to signs and wonders and miracles as the evidence of their commission from God ? We would not be too bold in insisting that they did, but of this we may be certain, that in apostolic days there did arise men who claimed to be apostles, who demanded the submission of the saints on the ground that they were duly accredited of God. Revelation 2:2 makes this plain. The saints at Ephesus had "tried them who said they were apostles" and had proved them to be "liars." Whatever evidences they had attempted to adduce as proofs of their claims, it had been found that their claims were false.

No doubt it was more difficult then to test such pretentious claims than it is now. But if the saints of Ephesus did it, when it was not as simple and easy a task as it is now, there is more shame to us if we allow men to turn us from the simplicity of our precious faith, to follow any perversion of it or any denial of it. We shall soon see there is no excuse for being deceived into any complicity with the various corruptions of the gospel that prevail all around us.

We have seen that apostolic testimony has upon it the signs of divine authority. Now it comes down to us as an already accredited witness. It needs no other attestation. The seal put upon it in apostolic times is sufficient. John says, "He that is not of God heareth not us." Just before this he had said, "He that knoweth God heareth us." Now this shows that hearing the apostolic testimony is the mark or sign of one's work being of God. Paul in 2 Tim. 2:2, says, "And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." Here again we see it is apostolic testimony- a testimony with the seal of God upon it, that is to be handed down to succeeding generations. The same is seen in i Cor. 14:37. "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord." Here again, it is plain, it is apostolic testimony that is to be received and submitted to. So it will be found constantly in Scripture; but I will not pursue it further. Enough has been referred to establish the point that what accredits a man as a teacher of God is that he brings apostolic doctrine.

If then he has the gift of healing and exercises it, that does not constitute the seal of his mission. It is altogether superfluous to seal what has already upon it the seal of God :and this we have seen apostolic testimony has.

How simple ! Does a man preach the faith God has delivered to the saints ? That, not healing, is his credential.

There is a passage in Deut. 13:1-5 which may be helpful to some. If a prophet arose and gave a sign to establish his claim to be a prophet and the sign came to pass, it was not to be considered as the proof of his claim. The children of Israel were to keep the commandments of the Lord. They were to obey His voice. The revelations or communications He had given to them through Moses were to be the test of the voice of a true prophet. A prophet's work must be according to the law of Moses. If he worked miracles, and some of them did, the miracles did not prove him to be a prophet of God. What showed that he was that, is that he spoke according to the law.

It is precisely the same now. The seal of a man's doing the work of the Lord is the truth of God. Is his doctrine apostolic doctrine ? He may, or may not, have the gift of healing. If he has it and exercises it, the healings he effects do not prove his claim to be a servant of God. However much he uses the gift of healing, what marks him as a man worthy of our confidence and support is that he brings apostolic teaching. If we desire to find the seal of God upon what he brings, we must go to the word of God to find it. Apostolic "signs and wonders and miracles" attest apostolic testimony, not present day healings. C. Crain

3. I AM THE LIGHT OF THE WORLD. (Continued from page 252.)

In two different connections Christ declares this title. First it is linked with the woman taken in adultery, and second with the man born blind who receives his sight.

In the first instance (John 8:12) we have a blessed promise joined to this title. "He that followeth Me shall have the light of life." In this we find the true relation of Christ as the Light to the life He communicates.

"In Him was life; and the life was the light of men." The life in Him as manifested was the light which coming into the world "lighteth (or sheds its light upon) every man " (John 1:9, J. N. D.). Since men loved darkness rather than light, the characteristic condition of the world was darkness, and the glorious light that shone from the Word come into the world appeared in darkness and was not apprehended. Darkness spread over the world by the spiritual rulers of it (Eph. 6:12), to whom men had willingly subjected themselves. Thus "He was in the world, and the world had its being through Him, and the world knew Him not." Light shone alone from Him. His life was so fully the manifestation of the person, no hidden part unrevealed, that He could say, I am the light of the world." But men shrank back from the light unable to abide in it, and the darkness that brooded every where animated them with one object-that of extinguishing the light.

It is an example of this that introduces to the first statement of Christ being the Light. The question is, Will He reverse the sentence of the law against the guilty? The Pharisees hoped to obtain that by which to accuse Him. He who was the Friend of sinners, and who claimed the prerogative to forgive sins, what will He do in a case of this kind? In the answer we find the outbreaking of glory which was His as the Light of the world. The sentence He acknowledged and declared was written in the ground, -the curse of sin. The ground is cursed for man's sake, who being part of it, (for he was formed from it) the sentence passes to him also. " Dust thou art and unto dust shalt thou return." Death was man's penalty. But to whom does it apply? to the gross transgressor only, or to the moralist as well? The questioners see no meaning in the significant act of Christ, and continue to ask Him. His answer measures the breadth of the sentence written. "He that is without sin among you, let him cast the first stone at her." Light in the character of holiness and righteousness is shining in this, manifesting the darkness which everywhere abounds. Convicted, they turn from the light, unwilling to bow humbly before those luminous rays of truth that pierced them, for they came from Him to whose sight every creature is manifest and to whom all things are naked and open (Heb. 4:12, 13).

The light has brought all to a common level. But now as to the sinner; she, clearly, is in the presence of One in whom there is no sin. Will He cast the first stone of judgment? "Neither do I condemn thee; go thy way, henceforth sin no more." Here we have the out-shining of divine grace. Light as truth manifests man in darkness and sin, therefore in opposition to God. Light, as grace, manifests God in loving-kindness and tender mercy toward man. Both came by Jesus Christ, and the life that was manifested in Him made both known, and was the Light.

He who had spoken the word that pressed home conviction to every heart had declared freedom to her, and here was the way open into God's presence of divine holiness and truth. Therefore the man who follows Him will be delivered from darkness and the condemnation which accompanies it and have instead the "light of life." The life is, of course, the eternal, and the light which emanates from it and belongs to it,-the sunshine in which the life is lived,-is Christ. The life that was in Him and which He has given to them that follow Him, can in its manifestation only partake of the same characters as were seen in Him. Thus His life manifested was the Light and we who follow Him, having the life, have the light of it also which in a practical sense is Christ shining from us. The development and results of this are given in connection with the second incident,-the blind man.

Christ is interrupted by the challenge of the Pharisees (John 8:13) as to the truth of His witness which He goes on to defend and explain. He leaves them with the emphatic declaration of being the I AM of the Old Testament revelation. Jesus hides Himself. They are left in the darkness of their unbelief, abashed and confounded-an incident prophetic of a then nearing moment when He would leave them to die in their sin, the consequence of rejecting Him-the Light. This then is the end announced for the Light rejecters who prefer to walk in darkness. Let us turn to the picture of one who receives the Light and follows where it leads.

This we have in the blind man who receives his sight, and here Christ announces for the second time, "I am the light of the world." The physical is the picture of the spiritual. The man is a type of one who has heard the sentence announced as in the case of the woman and bowed to its truth. With him there is no self-righteousness which claims to see, while the real condition is that of complete blindness. Such an one is ready for the activity of divine grace which could say,'' Neither do I condemn thee." And now comes in the practical example of one who follows Christ, receiving as a result "the light of life." The true following of Christ is simply obedience to His word. The blind man obeys without question or expressed unbelief of the word of Christ. This is the requirement laid upon all who would follow Him. The result is he receives his sight. And so with all who follow his example; they will be delivered from spiritual blindness by receiving true spiritual sight. They will then have "the light of life " and darkness will be no longer their abode. Of this we have an example in the revelation made to the man after being cast out by the Light rejecters. He is introduced into communion with the Son of God, his heart is full and he pours it out in grateful worship. Thus he has life and he sits in the full glory of its light. How blessed the results of following Christ. To enjoy the practical blessing of it we must be followers.

We may briefly consider the natural figure the Lord uses of Himself. We know light is a trinity of power composed of the light-rays, heat-rays, and chemical-rays, the last being the agency used to effect change in life and matter. We may say that we have distinct illustrations of these three elements of light in what has been before us. We see the light-rays which make manifest the darkness shining when Christ says, "He that is without sin among you, let him first cast a stone at her." Convicted, the covert of darkness is sought by those that would not bow to the light. The heat-giving rays are those which promote circumstances suitable for the existence of life. Cold is destructive in this way. Thus they speak to us of the warmth of divine grace and love, the activity of which, through Christ and His work, alone make possible the life that God counts real. They have alone made possible those circumstances which are conducive to the existence of such life. The example of this is given us in what Christ says to the woman. The chemical-rays, which take up and use the light- and heat-rays, produce change in that which is submitted to their activity-changes which occur in life and matter in the organic and inorganic. Thus they are the agency used to work out transformation in various aspects. And it is such a transformation or change in life which the blind man speaks about. The light and heat, as we may say, have broken in upon him in a spiritual way, and we see the change being wrought in him in the progress of a simple faith which expands from "the man called Jesus" to the believing on Him as the Son of God and the worship of his glad heart poured out at His feet.

We may add to these thoughts the fact that light is a trinity of color, the blue, red, and yellow rays uniting to give the white one. In the blue we read of Christ as the Man out of heaven in fullest communion with God His Father, heavenly in all His ways. And does this not accord well with the light-rays? Did not His heavenly character shine as the light that exposed all in this world to be in discord with heaven? But the red speaks of something very different. As a color, in Scripture it suggests life given up, the blood which is the life poured out. Thus the ram's skins dyed red of the tabernacle typify the consecration even unto death of Christ. And was not this the supreme manifestation of the grace and love of God, the warmth of which is alone conducive to the production of spiritual life? By this is dispelled the cold of that darkness in which the sinner, exposed by the revealing light, finds himself. In that death broods over him, in the other life is found. The yellow rays, the color of gold, doubtless prefigure glory. This speaks to us of what Christ announces in connection with the light. He was going away to a place inaccessible to those who did not believe on Him, as a result of which they would die in their sins (chap. 8:21). He was going back to the Father from whom He came forth. So He was to be raised up in fullest glory to the throne in the heavens,-crowned with glory and honor. Of this these yellow rays speak. And this connects with those chemical rays which, in their invisible working out of transformation, present to us the workings of the Spirit of God in the hearts of men, transforming the sinner into the saint and then conforming the life of such an one to the life of Christ. But the accomplishment of this awaited the time of Christ being glorified. Then the Spirit would come. Thus we see how they are linked together. These color rays united give the one perfect white ray,-God displayed in all the holiness and righteousness of His character.

What a light, beloved, for us to live in. Truly "the Light of life." Who and what else could be this, but Christ and Him manifested? May we remember that the relation on which depends our not walking in darkness is that we follow Him. Then we shall have in all its practical blessing "the Light of life." We then will be in the Light and the Light in us. We are "to shine as lights in the world," may it be so with us to the praise of the glory of His grace. J. B. Jr.

"Firstborn" as used in Scripture does not of necessity mean the one born first, though the term arises from that. The one born first was always given the place of pre-eminence; and so, if, for some reason (as in Reuben and others) the one born first lost that place, a younger one received it. Thus Christ as "Firstborn of every creature" (Col. 1:15) is not the one born first, but to whom God gives the pre-eminent place of firstborn. As man He is above and Head of all creation, and sooner or later, all must bow to Him.

In like manner He is "the firstborn from the dead" (Col. 1:18). Others were raised from among the dead before Him, such as Lazarus and others, but of all who belong to the first resurrection-who shall come forth from among the dead, and who will share His glory with Him, He will ever be the preeminent One-the chief above them all.

(To the Editor of the "Witness" Montreal.)

Sir,-Your correspondent, Mr. T.,asks that I give proof that my statement of what the "higher critics" teach is correct. I therefore give again the summary (by no means exhaustive) contained in my previous letter together with quotations from men of recognized prominence.

But it is rather late in the day to raise the question of fact. It is a matter of common notoriety that these teachings have spread like leaven. I am asked to name professors who teach these things. Is it necessary to do so? Who will deny that many prominent professors and clergymen have openly given up "the traditional view of inspiration"? From an expression of Mr. T. as to relegating Daniel to its own age, I judge that he, too, has accepted in part, at least, some of the teachings of higher criticism.

But I will not be drawn into side issues or personalities. When the truth of God is in question, we have to deal with principles, not men, save as they come into conflict with those principles. My one object is to show that the higher critics are in direct opposition to the teachings of our Lord Jesus Christ. Some of them are honest enough to admit this and to enunciate the blasphemous doctrine that, "Both Christ and the apostles or writers of the New Testament held the current Jewish notions respecting the divine authority and revelation of the Old Testament."(Hastings' Bible Dictionary, article, "Old Testament," p.601.)It is these "notions" which modern criticism claims to have exploded. Others would put the matter in a more reverent tone, but with the same insult to our Lord's omniscience." I should be loth to believe that our Lord accommodated His language to current notions, knowing them to be false. I prefer to think, as it has been happily worded, that He ' condescended not to know.'The error of statement would belong in someway to the humanity, not to the Divinity." (Dr. Sanday, "The Oracles of God," p. 10.)

This is the issue-let us not be turned from it. Did Christ endorse, ignorantly or intentionally, myths, legends, errors, false statements as to authorship, etc.?Did He declare Moses wrote of Him when he did not? Did He ascribe words to David which David never wrote? Did He refer to Jonah in the belly of the whale, when such a thing never occurred? It is to Him that I would refer all who deny the absolute inspiration of the Old Testament. Their controversy is with Him, not with man. Oh, may our hearts be drawn absolutely to Him in truest subjection!

I now add the quotations:-

1. As to the narrative of the creation-that it was a myth. Prof. George Adam Smith, Glasgow Theological College, "Modern Criticism and the Preaching of the Old Testament."The early chapters of Genesis, '' in their framework were woven from raw material of myth and legend" (p. 92), "Critics are now generally agreed that the traditions reached Israel at an early age, and that along with other elements of Babylonian legend and mythology, they underwent considerable modification, and gradually became, when, perhaps, all memory of their true origin was lost, part of the folk lore of Canaan." (ibid. pp. 91, 92.)

2. As to the Fall,-that it was not historical.
Gen. 3:is a "prose poem of the Fall, composed by one who was the acute and faithful reader of his own heart." (ibid. pp. 93, 95-)

3. As to the Flood,-that it did not occur, but was a legend. "We are ignorant of the time at which the Hebrews received these stories," (ibid. p. 62.) (See also Delitzsch, "Babel and Bible," pp. 42-46,)

4.As to Abraham-that he may not have existed.

By no one, "has it yet been made probable that there was a historical individual among the ancestors of Israel, called Abram." (T. K. Cheyne, Oxford, "Founders of Old Testament Criticism," p. 239.) In the "Nineteenth Century" for Jan., 1902, he quotes Winckler, who calls Abraham " a lunar hero." See also Driver, "Book of Genesis," p. 61.; G. A. Smith, "Modern Criticism," p. 106; Pamphlet to General Assembly, p. 13.

5.As to Moses-that he did not give the law. G. A. Smith, "Modern Criticism," etc.,p. 139. "We are uncertain whether any written law has reached us from Moses himself."And yet our Lord said, "He wrote of Me.""If we cannot suppose that the Pentateuch is correct history, then we do not know precisely what Moses did for his people. . . From all that we do know we are led to believe that what Moses did was rather to organize the people and give them an impulse in religion, than to frame any code of laws, or make any great change in their institutions." (Dr. Armstrong, "Nature and Revelation.")

As to the Books of the Law-that they were many centuries after the time stated on their '' The written law of Israel in the three forms in which we possess it, cannot have been the work of Moses, or of the Mosaic, or immediately post-Mosaic age, but must be assigned to a much later date." (G. A. Smith, "Modern Criticism," etc., p. 52.)

7. As to David-that he did not write the Psalms he is said by our Lord to have written.

" Present criticism has tended to confirm the impossibility of proving any given psalm in our psalter to have been by David." (G. A. Smith, "Modern Criticism," etc., p. 87.)"It may be questioned whether David could have dreamed of church-hymns such as those contained in the psalter.""The only two indubitably David compositions are … in 2 Sam. 1:, 19-27; the other in 2 Sam. 3:33, 34." (T. K. Cheyne, "Bampton Lectures," pp. 191, 192). Yet our Lord says, "David in the Psalms saith,"
etc., (Luke 20:42).

8. As to Isaiah-that he did not write the latter half of his book.

"These chaps., 40:-66:, nowhere claim to be by Isaiah, and do not present a single reflection of his time. But they plainly set forth, as having already taken place, certain events which happened from a century to a century and a half after Isaiah had passed away; the Babylonian exile and captivity, the ruin of Jerusalem, and the devastation of the Holy Land." (G. A. Smith, "Modern Criticism," etc., p. 53.)And yet this part is quoted from as Isaiah's thirteen or more times in the New Testament. (Luke 3:4; 4:17; John 12:38, etc.)

9. As to Jonah-that the whole story is a fabrication.
It "is not real history, but a sermon in the form of a parable upon the great evangelical truth that God hath granted to the Gentiles also repentance unto life." (G. A. Smith, "Modern Criticism," etc., p. 89.) "It cannot have been written till long after the time of Jonah." (Driver,)

10.As to Daniel-that his book is no prophecy but a forgery.

"The Greek words demand, the Hebrew supports, and the Aramaic permits, a date after the conquest of Palestine by Alexander the Great." (Driver, "Book of Daniel," p. 63. " Introduction," p. 476.) "The Book of Daniel is not the work of a prophet in the exile." (Dean Farrar, "The Book of Daniel.") A book that was not written for 200 years after the time purported (see Dan. 8:i; 9:i; 10:i; 11:i, etc.) is a forgery.

There are doubtless various classes of men among higher critics-from the open rationalist to the earnest evangelical. But they all have this in common- the denial of Christ's absolute and perfect knowledge of the Old Testament Scriptures. Some have let this canker eat into all the Scriptures; others have only let in the entering wedge of suspicion as to a few points. So far as the danger is concerned, the earnest evangelical who holds error is in more danger of defiling others than the avowed atheist; for all shrink with horror from the latter, while they are loth to suspect the former. May we give heed to the words of the apostle, "And now, brethren, I com-mend you to God, and to the Word of His grace which is also able to build you up " (Acts 20:32). 'Thou hast kept My word, and hast not denied My name" (Rev. iii 8). S. R.

I spoke last night from the nineteenth psalm. It is, like all God's holy Word, a wonderful portion- beginning with God's glory in the heavens, His greatness, majesty, wisdom, and power-all in connection with the sun, a type doubtless of Christ (vers. 1-6). Then he passes to the Scriptures, which are also a divine display of righteousness, wisdom, and goodness (vers. 7-11). But what does this twofold testimony of creation and the word find in man? sin, secret or hidden, and presumptuous sins, which need indeed cleansing and divine restraint. This reaches not only to the words, but to the meditation of the heart. Then the closing word seems to give the key to all blessing-"O Lord my strength (or rock) and my Redeemer." It is striking and blessed that such a word should close the psalm.

In the beginning, heavenly glory; in the middle, the Word convicting of sin; and at the close, the Redeemer, through whom alone it is possible ever to have a share in that heavenly glory. S. R.
'TO HIM THAT IS ABLE. "

(Rev. 5:9.)

"Thou art worthy," blessed Saviour,
Sinless bearer of our sin!
In behalf of all Thy people
Thou the victory didst win.
Thou art worthy that all glorious
Thou shouldst over all things reign;
Thou hast made Thy hosts victorious-

Thou wast tor Thy people slain.
Thou art worthy of all blessing,
Power, and majesty, and fame:
All mankind Thy worth confessing
Shall adore Thy wondrous name.
Nothing from Thy love shall sever
Those whom Thou hast made Thine own :
They shall reign with Thee forever;
They shall stand before Thy throne.

Thou art worthy, for creation
Waits in pain Thy face to see:
Thou art worthy, for salvation
Has its source alone in Thee.
Thou art worthy that in heaven
Homage should to Thee be paid:
By Thy life so freely given,
Kings and priests Thy saints are made.

Thou art worthy that unceasing
Praises should to Thee be sung
By that host each day increasing
Out of every tribe and tongue.
Thou art worthy of the station
Highest in the realms above,
And of deepest adoration,
Glory, honor, praise, and love!

T. Watson.

The wide distribution of "The Threefold Secret of the Spirit," "The Surrendered Life," and other papers of like character, endangering to many that are not established in the truth, demands an examination of its unscriptural teaching, and an exposure of the error which the enemy is spreading among us.

The author of the two booklets mentioned is evidently an earnest, fervent Christian, but he has failed to grasp the Spirit's ideal of the Christian life. Many of its fruits he sees, but his picture of "the abundant life" and "the fulness of the Spirit" is sadly deficient. He says:

"Some have His" (the Spirit's) "indwelling life only as the trickling stream, with scarce enough to keep and refresh them in times of test and stress, and never knowing what His fulness means. Others there are in whom the words of Jesus are joyously fulfilled:' I am come that they might have life, and that they might have it more abundantly ' (more aboundingly)." See " Threefold Secret of the Holy Spirit," page 8.

Is this correct ? Is it true that the Spirit as the indwelling life is in some believers a mere scanty supply, inadequate to meet the thirst and longing of the soul, while others have received from the same source a greater supply of life and power ? Is the vast difference between those Christians in whom life's activities have such a feeble manifestation, and those in whom there is the display of great energy, dependent on the source that is given to be within; in the one case, an insufficient source, in the other, a source of supply abounding above and beyond the need? What does our Lord teach us about this? In John 4:14 He says, "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." The source of life, then, given to every believer is a source of adequate supply. The "indwelling life" in itself is not "only as the trickling stream, with scarce enough to keep and refresh in times of test and stress."Our Lord clearly declares it to be a source of sufficient supply-" a well of water springing up into everlasting life."It is that in every one to whom it is given, 1:e. every believer.

But if the "fulness of the Spirit" is in the indwelling "spring" that by grace is given to all believers, why are there so many whose practical lives are on such a low level? Why so many who are like "dry pumps, needing to be aided by others through in poured droughts of exhortation and stimulation"? Why so little joy, so little power in service, so little growth in the knowledge of the word of God? The answer is not difficult. The explanation of all these, and many more defects in the practical lives of a large class of believers is not to be found in any inadequacy in the spring of life given to be within us, but in the drinking. The Lord Jesus said, "Whosoever drinketh "of the water that I shall give him shall never thirst."Now mark, He does not say, If he drinks I will give him the water. No, not that, but, if he drinks of the water I give him he shall not thirst. Here is the explanation. Notice again, He does not say, If he has drunk of the water he shall never thirst, but, If he drinks. It is the tense of present continuance. Alas, how few are regularly, constantly drinking of the water that has been given them! Though they have the water, though it is in them as a spring of sufficient supply, how little are they drawing on it! How much drinking there is at other fountains!-the fountain of pleasure, of riches, of place and honor among men; the fountain of worldly wisdom; the fountain of self-occupation, of self-complacency and satisfaction with one's own condition and attainments. How many are drinking, continuously drinking, at these and other wells instead of the spring Christ has put within them to be the source of their joy and satisfaction!

As we have seen, Mr. McConkey refers to John 10:10. But is the doctrine of our author found there? " I am come that they might have life, and that they might have it more abundantly." The Lord here is insisting that the communication of life depends on His coming. Not that life was not given before He came, but that His coming is the basis and ground on which it is given. But this is not all. Those to whom it is given are, all alike, to have it, not as a "reservoir" that "is fed by a mountain stream of modest supply," but as a "fountain of unlimited abundance." It is life in the fulness of its liberties and activities. It is that for all to whom it is given. It is not an extraordinary privilege and blessing for a specially favored class of believers, but the assured portion of every member of the family of faith. There are no believers, then, but what have "life abundantly"-a life that is not dependent on "streams" which by "drought of summer" are "dwindled to a tiny thread." The spring of life within everyone who is in truth a believer, is not a "scant supply."It is a fountain of life with which the fulness of the energies of the Spirit is linked. It is life abundant.

Of course, it must be remembered that I am speaking now of the source itself-the spring that has been given to be within us. I am not denying the defects in our practical lives. I am not denying that the practical lives of masses of Christians are on a low plane; but the explanation of this, as we have already seen, is not in the supply that has been given to us to draw from, but in the drinking. There must be continuous drinking at our divinely I given fountain in, order to be continuously displaying I the energies of the life we have.

Just here I desire to refer to a very dangerous tendency in this system of teaching we are now occupied with. It tends to the making of very pretentious claims. There is much urging upon people to seek "a surrendered life," to get into a "perfect alignment with God's will," to strive to attain a life of the enjoyment of the " fulness of the Spirit," and much more of similar character. Now where the "conditions" which are urged as "the secret" of the enjoyment of this happy life are supposed to have been met, there will result the claim that the blessing is attained. Sometimes the claim is made with very extravagant pretensions. I have myself heard an adherent of this system of teaching make the claim that he "had been favored with experiences far beyond anything the apostle Paul ever thought of."I do not say Mr. McC. does this. I am not now charging him with making any pretentious claims to enjoying the fulness of the Spirit, but his teaching tends to the development of that spirit. This is all that I am referring to now the tendency of his doctrine. This tendency will not be found in Scripture. It is true Scripture speaks of men as being "filled with the Spirit," and exhorts us to "be filled with the Spirit;" but no-where does it speak of any who realized the fulness; of the Spirit. These are different things. The fulness of the Spirit may fill one who is yet not realizing fully the fulness with which he is filled. One's realization of the water of life-of Christ-of divine things, is limited by his understanding, by his knowledge. Is that the fulness of the Spirit? Surely not. The Spirit's understanding, knowledge and realization are absolutely perfect. It is full divine knowledge and enjoyment. The Spirit is able to enjoy " exceeding abundantly above all that we ask or think" (Eph. 3:20). He can fill us, but we do not reach the measure of His fulness.

Now this, it seems to me, is entirely overlooked by Mr. McC. He speaks of "the true pathway to the fulness of life in Christ," as if there was a way to be traveled by which a condition would be attained in which we would realize' the fulness of life in Christ." He suggests that as the result of " earnest, searching, trustful study of the Word" there is now "emerging " what he calls " the truth which lets us into the secret of a full and triumphant life in Christ Jesus." What this secret is we will look at, God willing, later. It is plain his idea is that we are by it introduced into a condition in which we realize the fulness of the "triumphant life in Christ." This, however, none but the Spirit of God does. Our realization depends ' on the measure in which we drink of the water of the fountain that has been given to us. But however constantly we drink, our measure is surely much within the measure of the Spirit. He"exceedingly abundantly " exceeds us. I do not say Mr. McC. really makes the claim to the enjoyment of the fulness of the Spirit's measure, but his teaching tends to such a claim. The claim is false, and so is the teaching, and therefore dangerous. C. Crain.

(To be continued.)

Christ is made unto us wisdom from God; and thus with Christianity, for faith, every cloud is lifted. The wisdom that is from God is a casket of priceless jewels; in which the redeemed one finds, not only liberty, but marvelous enrichment. How much is contained in just those three words, "righteousness, sanctification and redemption ! "And they are in an order of progressive fulness, as we shall see, by which we enter more and more into the heart of God.

Righteousness is the first need of the sinner, and which we see symbolically met in that robe which death furnished to cover the nakedness which was the first felt need in Eden. "I was afraid, because I was naked ; and I hid myself." Yet God had made him naked, not like any beast of the earth with its protective covering, but safe in the purity of his uprightness, open to the light and not ashamed. How all was altered now! The consciousness of guilt was upon him:the law of sin was already in his members; and God Himself recognizes the impossibility of restoring that lost innocence; he must have a covering, and a better one than any that he can invent with all his power of invention. Who could imagine that death, the penalty upon him, was to be that which should provide him with this? Yet we know that this is indeed the truth. The penalty must be endured, if the sinner is to be justified before God. Righteousness for him is not in any impossible work of his hands, or new life lived, but in the first place by the death of Him of whom all the sacrificial law spoke-whom it foreshadowed. The blood of the sacrifice-token of the life poured out- was that which was offered to God for the acceptance of the offerer; and we are thus "justified by His blood," every charge against us is refused, His resurrection from the dead being the assurance of the demand met, and thus the public sentence of justification of every one that believeth in Jesus.

But this is negative merely,-there is no imputation of guilt, and that is all; and it is not all that God has done for us; we have not in this yet reached the robe of righteousness, which death indeed must obtain for us, but which goes beyond the mere putting away of sin, and gives us a positive standing in the presence of God. Christ is not merely negative but positive righteousness to us. We stand in Him, in the value that He has for God, who has achieved, not merely for us but for Him also, that which has glorified Him in all His attributes. In His death all that we were by nature and practice both was branded and set aside,-"our old man crucified with Him," -and we are accepted in the Beloved, in that unchangeable perfection which is His, living because. He lives. He is the Priest that offered for us, to whom belongs the skin of the burnt-offering (Lev. 7:8); and here we are brought back as it were to Eden, to see whence those skins that covered the first sinners of mankind were derived. How from the beginning did the eye of God contemplate the coming Redeemer in His sufferings and the glories that should follow!

Yet, however wonderful this righteousness, more is needed, and more provided for us in Christ. God' could not merely cover the nakedness of a sinner, while leaving him still the sinner that he was before. Man fallen was corrupt as well as guilty; and Christ is made unto us not only righteousness but also sanctification.

Now sanctification is spoken of in two different ways in Scripture:we are sanctified positionally, and we are sanctified practically,-by the blood and by the Spirit of Christ; as the blood with the oil upon the blood consecrated the priest of old (Ex. 29:20, 21). Positionally, as is evident, it is the blood of Christ which has set us apart to God. And this is what sanctification means, setting apart to God. The Lord thus speaks of sanctifying Himself when He is going to take a new position as Man with God:"For their sakes," He says, "I sanctify Myself, that they also may be sanctified by the truth " (John 17:19). This was no spiritual change in the Lord, which it were blasphemy to think; it was simply a new place that He was taking for us Godward. Upon this too our sanctification, positionally and practically, depends. He is gone in to God as Man. Entitled ever to such a place by virtue of all that He was, His own personal perfection, He is now gone in for men; and therefore, "By His own blood He entered in once into the holy place, having obtained eternal redemption" (Heb. 9:12). Thus He enters as our Representative, and the blood that He has shed sets us apart, or sanctifies us, to God, in the power of His finished work, "we are sanctified through the offering of the body of Jesus Christ once for all " (chap. 10:10). Thus the conscience is effectually purified, the worshiper once purged having no more conscience of sins (9:13, 14; 10:2); a thing how absolutely necessary for practical sanctification, for which we must be near to God:there is no possible in nearness to place of distance from sin but in God.

Practical sanctification has its two factors in the new birth, and the operation of the Spirit through the Word upon the believer, taking of the things of Christ to show them to him. In new birth Christ is our life, and thus we have a nature capable of responding to the Word ministered to it, although still and ever the Spirit's work is necessary to make the Word good in the hearts of the children of God.

But being born again, it is Christ once more, as apprehended by the soul in what He personally is, and in the place in which He is, who is the power for sanctification. And herein is the wisdom of God in Him fully and wonderfully displayed. He who has put away our sins and set our consciences at rest in the presence of God, has thus laid hold upon our hearts, and won us for Himself and for God, revealed in Him, forever. Christian life-what only can be called so-is that love's free and happy offering to Him who has loved us:" He died for all, that they which live should no more live unto themselves, but unto Him that died for us, and rose again."

Let us notice that "rose again;" for if our hearts, are thus Christ's, where is Christ ? In heaven. And where then are our hearts? That is the power for practical holiness, an object-the Object-for our hearts outside the world, outside the whole scene of temptation and evil. We have not to look about in the world, to see what of good we can perchance find in it:Christ is in heaven. Holiness is for us by heavenliness. How simply and in what perfect wisdom has God provided for us by the power of an absorbing affection, the Object withdrawn from us, outside the world, and becoming thus the goal of a pilgrim's heart and a pilgrim's steps!

And now, finally, what is "redemption"? This is the last of the three things found, according to the apostle, in this wisdom of God in Christ. What then is redemption? It is God's love acting from itself, and for itself, to satisfy itself at personal cost, in getting back that which has been alienated from Him, and which yet He values. It is more than purchase, or even repurchase; for this might be, not because of its value to myself, but to give it away again, or for some other reason. But redemption is for oneself, the getting back for oneself what one's own heart values,-the value of which is known by the price that one is willing to pay for it. Redemption brings out thus the heart of the redeemer.

And in Eden, amid all the goodness with which he was surrounded, man, taught of Satan, had learned to suspect the goodness of God. There and then he had lost God:for He is not God, if He is not good. Since then, naturally, "there is none that seeketh after " Him-that believes there is anything in Him for which to seek Him. Natural religions are religions of fear and self-interest only, and men's gods are the image of their own corruptions. God must reveal Himself; and how gloriously has He done this! Not goodness merely to man innocent in Eden, but infinite love to those who in Christ could see and hate Him. "God so loved the world that He gave His only-begotten Son." Christ is the redemption-price that shows the heart of the Redeemer; this wondrous gift, the Father's heart told out in transcendent righteousness, and holiness, and love.

Nor can we forget that redemption has yet to show its power in the transformation of the body itself; that in the image of Christ fully we may enjoy the blessedness that is ours in Him forever Then indeed shall he that glorieth glory in the Lord; and the full blessing of the creature shall be found when He alone is glorified by all. From " The Numerical Bible."

In the days of the patriarchs God visited the earth and talked with men but He never had a dwelling place among men until the tabernacle was built in the wilderness. He said to Moses, "Let them make me a sanctuary that I may dwell among them," and when it was completed, "The glory of the Lord filled the tabernacle." This was Jehovah's dwelling place among His people, Israel, for some 500 years until Solomon.

When Solomon finished the temple, the ark, and all the holy vessels were taken from the tabernacle and placed in it. This being done, the glory of Jehovah's presence filled the temple as before it had the tabernacle. (Compare Exod. 40:34 and i Kings 8:10, 11). Solomon's is the first temple. As the reign of Solomon is a figure of the reign of Christ, so this first temple is a fitting type of the last earthly temple which is Ezekiel's, and will be built soon after the appearing of Christ.

Solomon's temple was destroyed by Nebuchadnezzar at the beginning of the Babylonian captivity (2 Chron. 36:19). At the end of seventy years, Cyrus, king of Persia, rebuilt the house of God. This is commonly known as Ezra's temple and was so much inferior to Solomon's that the aged men who had seen the first, wept as they contrasted the two (Ezra 3:12). The destruction of this second temple is not recorded in Scripture but took place after Malachi.

Herod's temple was the third, of which the Jews said, "Forty and six years was this temple in building" (John 2:20). We have no Scripture record other than this of the erection of this temple, but it was caused to be built in view of the first coming of Christ (Mal. 3:i). It was in this building that Jesus was found sitting in the midst of the doctors when He was twelve years of age, and here, too, when they were about to make Him King, that He drove out those who sold and bought, saying, "It is written, My house shall be called the house of prayer, but ye have made it a den of thieves" (Matt. 21:13). This temple was destroyed in the destruction of Jerusalem as prophesied by the Lord (Matt. 24:2). As this house was erected before the first coming of Christ, so the next one will be before His second coming to the earth. From 2 Thess. 2:, we learn that the day of Christ's manifestation will not come until the "man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God or that is worshiped, so that he as God sitteth in the temple of God, showing himself that he is God."It is plain that the temple must be rebuilt or this bold blasphemer, the man of sin, could not sit in it. So also as to the ceasing of the daily sacrifice which is replaced by the "abomination of desolation standing in the holy place " (Matt. 24:15). A temple must be then standing or there could not be a " Holy place."

After the appearing of Christ and all evil is put down, the unrest of the nations stilled in the establishing of God's anointed King in Zion, there will be the fifth or millennial temple, the description of which is found in Ezek. 40:-42:It is larger than Solomon's and will be built by Christ. " Behold the Man whose name is the Branch and He shall grow up out of His place and He shall build the temple of the Lord. Even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne" (Zech. 6:12, 13).

The Gentiles also, then subject to Christ, aid in the building of this temple. " They that are far off shall come and build in the temple of the Lord" (ver. 15). "The sons of strangers shall build up Thy wall, and their kings shall minister unto Thee " (Isa. 60:10).
The presence of Jehovah takes up its abode in this temple as it did in Solomon's. In the first part of Ezekiel (chaps. 10:18, 19; 11:22, 23) the glory is seen reluctantly to depart from the temple and city by the east gate; in the latter part of the book (chap, 43:) it is seen returning by the same way. '' Afterward he brought me to the gate, even the gate that looketh toward the east:and, behold, the glory of the God of Israel came from the way of the east:and His voice was like a noise of many waters:and the earth shined with His glory" (vers. i, 2).

It is as though the long gap of many centuries had not intervened. The people, forsaken for their sins and delivered into the hands of the Gentiles, have again become the people of God, with His presence in their midst never more to depart (ver. 7).

In the above, we have spoken only of the temple in relation to Israel. Let us not lose sight of the fact that God is building a temple now. '' Know ye not that ye are the temple of God?" (i Cor. 3:16.) The present temple is a spiritual house built of living stones. " In whom ye also are builded together for an habitation of God through the Spirit" (Eph. 2:22). R. B. E.

(Luke 21:1, 6 and Mark 12:41, 44.)

How rich and full is the precious Word, which is the lamp to our feet! and how full the beauty and perfection it reveals in our Lord, eternity alone will show; but through His Spirit, thank God, we can enjoy a little measure here.

In the opening verses of Luke 21:, we have the "poor widow;" the "rich men;" and then Christ looking on. The Lord reads all hearts. On the one hand, He reads the earthly thoughts of the "rich men " in whose actions is no denial of self-only casting in of their abundance; on the other, the utter abandonment of self in the "poor widow" – her heart has an absorbing object. To the natural mind the widow's act seems insignificant indeed as compared with that of the rich men:but, saith the Lord, As the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts (Isa. 55:9). How little such an offering as hers would go toward the expense of the temple with all its costly decorations and service – and what money can do is all earthly men know. But Christ judged from an entirely different point of view, and so from His lips conies a judgment which abides eternally-"she hath cast in more than they all."

Are we, as individual children of God, like her ? Is not this a pattern of what God looks for as the great, leading characteristic in each one of us? And is not the Church-the true Church of Christ as a whole-set before us in that poor widow? Surely yes. Are we then in that attitude of heart which corresponds with this? Are we in spirit "widows indeed" mourning for an absent Lord, and looking for His return? Is He our absorbing Object, so that we cast in our living, all of it, as she did? The eyes of the world are not attracted by such a thing-it is of little importance; but how different with the Lord. " Two mites;" she could easily have divided her little "all "-one for herself, one for the temple of the Lord. But she cast in her all. If Christ is, as He should be, the most precious object of our hearts, the practical life flowing from it will surely be a true testimony. Further on, the Lord points us to the day when all things shall be taken at their true value; when the earthly shall have been cast down; and when the life in which Christ has been the object shall stand and go to adorn throughout, eternity the living temple. R. F. H.

QUES. 9.-John 5:4, reads:"For an angel went down at a certain season into the pool and troubled the water; whosoever then first after the troubling of the water stepped in was made whole got whatsoever disease he had."

I notice it is omitted in R. V. Please say if it is in the best MSS. Some hold it to have been an intermittent spring.

ANS.-The most ancient MSS. mostly omit the passage, but the Alexandrian, and the Vulgate retain it. The other part of the narrative also needs it as an explanation. It is without doubt, therefore, a part of the inspired Text. As to its being an intermittent spring it is the "Higher Critics" and unbelievers who wish to have it so, that they may do away with the miraculous in this as in other parts of Scripture. Its spiritual lesson is very great. It shows how law, even when tempered with grace, as was the case with Israel since the second giving of the law (compare Exod. 20:with 34:) utterly failed toward the truly impotent.

How many of us have groaned our "thirty-eight years" under the mixed law and grace kind of gospel which is well-nigh the universal gospel now preached, and found no relief till we learned the perfect grace of God come by Jesus Christ-not for men who can still do something for themselves, but for lost sinners.

QUES. 10.-Kindly explain through help and food Rom. 8:28-30 and 9:16-18.

ANS.-Both passages speak of the sovereign purpose of God-the first applied to His people individually; the second dispensationally. From out of a God-hating and Christ-rejecting world, God has from eternity determined to get a people, and He has predestinated that people "to be conformed to the image of His Son." Nor will He give them up till this is fulfilled at the coming again of our Lord. Meanwhile He makes use of "all things"-the sorrowful no less than the happy things-to produce in them, already here in this life, the moral image of His Son.

The thirtieth verse of the ninth chapter clearly explains the second passage. Hardened Israel is now set aside, and the Gentiles are in favor through pure grace, for they surely deserved nothing. Of course no individual Jew is shut out of salvation though the nation as such is cast off.

God raised up Pharaoh to the throne of Egypt to display His grace and power, for Pharaoh was of determined opposition to God. As he begged deliverance from each plague, and got it, he only grew harder and harder by it to his own destruction, but to the manifestation of God's power and determined purpose to deliver His own people out of Egypt and Pharaoh's hand.

QUES. 11.-When does Rev. 22:17 apply? The eternal state has been all brought in; does it not apply to that time?

ANS.-It is a retrospect view. All revelation is out, and the final, eternal issues brought to light. In view of this it is the final invitation of grace turning once more to man and saying, Now that you know all about what is coming, avail yourself of the water of life while yet you may. How solemn it is.

( Other Questions remain for next issue.)