Tag Archives: Volume HAF25

Tomorrow.

I have nothing to do with tomorrow,
My Saviour will make that His care;
Should He fill it with trouble and sorrow,
He'll help me to suffer and bear.

I have nothing to do with to-morrow;
Its burdens, then, why should I share ?
Its grace and its faith I can't borrow,
Then why should I borrow its care?

In touch with Him who all things fills-
In touch with Him whose presence stills
The tempest's furious race:
With Him who is supremely fair-
With Him who rules in earth and air
They are in touch through grace.

This vital touch so true and warm,
Removes all dread of what might harm;
It lights with joy the face.
When paths are steep and foes are near,
It fills the heart with strength and cheer
To be in touch through grace.

All those who in the Lord believe
A place amongst His own receive;
They long to see His face:
Although in body far apart,
They cease not to be one in heart;
They are "in touch through grace."

T. Watson
*****************************PAGES 63-66 MISSING*****************************

(Missing:Let Him Curse, beginning of In Touch (Poem))

In touch with Him who all things fills-
In touch with Him whose presence stills
The tempests’ furious race:
With Him who is supremely fair-
With Him who rules in earth and air
They are in thouch through grace.

This vital touch so true and warm,
Removes all dread of what might harm;
It lights with joy the face.
When paths are steep and foes are near,
It fills the heart with strength and cheer
To be in touch through grace.

All those who in the Lord believe
A place amongst His own receive
They long to see His face:
Although in body far apart,
They cease not to be one in heart;
They are "in touch through grace."
T. Watson

  Author:  UNKNOWN         Publication: Volume HAF25

Failure And Restoration.

" My little children, these things write I unto you, that ye sin not. And if any man sin, -we have an advocate with the Father, Jesus Christ the righteous."-1 John 2:1.

If as we have learned, the child of God has still within him a fallen, sinful nature, it is not only possible, but there is the constant danger of his falling into sin, unless he is guarded by the truth, and by the power of God. Sin is not looked upon as a trifle, nor as something habitual. "He that is born of God doth not commit sin." Any doctrine, therefore, which teaches that we are to think lightly of sin is not the doctrine of Christ, but of Satan.

But, on the other hand, there is the opposite extreme. Satan would seek, first, to make the believer careless and lead him into sin, and then to overwhelm him with despair. Both are the opposites of that which grace does. It warns against sin, speaks of its danger; but for one who has fallen into sin, it shows the remedy, and means of restoration to God. This has already been shown in the thirteenth chapter of John, but is again before us.

Failure.

What is the root and origin of all failure in the child of God? Self-confidence:this leads to self-pleasing, begets carelessness, and the eye is taken off the Lord Jesus. A living faith in Him alone is what keeps the saint in God's ways. " By faith ye stand." God has called His people to make progress in His ways, to go on from strength to strength, and not to be standing still. "Giving all diligence, add to your faith virtue" (courage), etc. When the soul is thus pressing on after Christ, with the one object to be with Him and like Him on high, he will despise the attractions of the world, the enticements of the flesh, and will withstand the wiles of the devil. But "he that lacketh these things is blind." it is spiritual sloth in the child of God which leads to neglect of prayer and feeding on the manna; and thus Satan's opportunity has come. Well is it for the soul if this inward declension is owned at once, and restoration take place immediately. The Lord's eye, as a flame of fire, sees down in the secrets of the heart, and knows when love has grown cold. "Thou hast left thy first love"-this is the beginning and root of all declension; and to this one He says, " Repent." This is a call to judge the state of the heart, to turn afresh to Him whose love is as intense and almighty as when He laid down His life and rose again. His love fans the heart's dull flame into brightness and warmth, and restoration is effected in His grace. But suppose this state of coldness and worldliness is neglected; it increases, and soon will be manifest in some form of outward evil. This may be some gross act like the sin of David, or that of Peter when he denied his Lord; or it may be increased worldliness, taking up the ways of the world, its pleasures or its covetousness. Many things, doubtless, which are not regarded as evil are in the Lord's eyes a fall. Indeed, the gross act may be used by Him to awaken the saint, who would otherwise go on with cold and careless heart.. A fall:is it a trifle ? God keep us from thinking so. It means dishonor to Christ, linking His holy name with sin. It means the encouragement of the world to go on in sin, to despise God, to reject Christ. It means an example to fellow-Christians which may embolden them to trifle with sin. Who can tell the consequences of such an act?

Restoration.
If the child of God were left alone after a fall, he would be hopeless ; Satan could fill him with despair, and he would plunge still more deeply into sin, or lapse into hopeless indifference. But there is a mightier One than Satan. The good Shepherd has His eye upon His poor wandering sheep, and none shall pluck him out of His hands. So He begins the work of restoration. " He restoreth my soul." Indeed, this had been anticipated; for, as He said to Peter, "I have prayed for thee;" and this was before Peter dreamed of his danger. " He ever liveth to make intercession for us," but He must bring ' the sin home to the conscience; for otherwise one would remain indifferent. So He recalls the soul-" the Lord turned and looked on Peter." This brings back the warning, shows the sin, and breaks the heart. Its effect is wonderful and most blessed. All his pride and self-confidence is gone, and in true sorrow Peter goes out, not to continue in his denial, but to weep bitterly.

Nathan's words to David, "Thou art the man," and the effect upon David-" I have sinned against the Lord." tells the same story. The work of recovery is now effectually begun ; the soul has judged its sin, and confessed it. Confession, self-judgment, in simple faith, are God's means of restoring the soul to communion. This is the washing of the disciples' feet (John 13:)-a bringing home to the conscience the sense of sin, and leading to true confession to the Lord. And He is as ready to forgive and restore (not to save, which had already been done when the soul first came to the Lord) as He was to receive the first feeble call of faith. There are many lessons, humbling and painful, which He has to teach, showing the root of the evil, and how it developed, leading them to increased self-distrust, hatred and loathing of the sin, and earnest departure from it. Thus following restoration to communion, and the joy of the Lord, is the walk in the Lord's path, in childlike obedience and happy engagement in His service.

(From S. Ridout, in "S. S. Visitor.")

  Author: Samuel Ridout         Publication: Volume HAF25

Christ A Priest On Earth: propitiation Made On Earth.

" For if He were on earth, He should not be a priest" (Heb. 8:4) does not say, as has long ago been noticed, that He was not a priest on earth. The connection shows that it does not refer to that subject. He was not of the earth; not a priest of the earthly tabernacle. He was of heaven, of the tabernacle not made with hands. But owing to the need of redemption, He became man, and as High Priest, made propitiation for sins by the cross, and returned to heaven. Of this Aaron was a type, though He who accomplished this work was of the Melchisedek order.

Let us briefly consider the doctrine of Scripture.

"We have a great High Priest who has passed through the heavens" (Heb. 4:14) surely refers to Aaron passing through the tabernacle into the holiest, thus teaching us that Christ as a priest passed from earth into the presence of God in heaven. "For we have not a High Priest who cannot be touched with a feeling of our infirmities, but was in all points tempted like as we are-sin apart"; taken in connection with the preceding passage, it tells us of One who can now feel for us above, because on earth as our High Priest He passed through a time of temptation.

"And no man taketh this honor to himself, but he that is called of God, as was Aaron. So also Christ glorified not Himself to be made a High Priest, but He that said unto Him, Thou art My Son, today have I begotten Thee." Are we not by this scripture directed to Christ's baptism by John as His call to the Priesthood ? Aaron was anointed with oil, and Peter tells Cornelius (Acts 10:38) that Christ was "anointed with the Holy Spirit, and went about doing good." "And there came a voice from heaven saying, Thou art My beloved Son, in whom I am well pleased" (Mark i:11); and now there is added in Hebrews to complete the declaration of this call to the priesthood, "As He saith also in another place, Thou art a Priest forever after the order of Melchisedek."

Now between this call and His being "saluted" on high as High Priest, come the testings and trials of His path of service down here. "Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him out of death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey Him; saluted of God a High Priest after the order of Melchisedek." "Saluted" is the word here, not called. In ver. 5 we have His "call" and in ver. 10 He is "saluted" according to His office. Between the two is recorded His life of trial in which was manifested His glory and His preparedness for His office.

"For such a High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for His own sins, and then for the people's:for this He did once, when He offered up Himself" (chap. 7:26, 27). So Aaron offered the offering on the altar, on the day of atonement (Lev. 16).It is true the victim must die before the priest could officiate; but that in no wise shows that Christ was not a priest till after death:or it would prove that He must yet suffer after His second coming, since Aaron offered the burnt offering, and the sin offering was consumed, after he came out from the holiest. All must be viewed in the light of the doctrine of the New Testament:and by that we understand that, included in the death of Christ, was both the burnt offering and the sin offering aspect. His work was acceptable to God, a sweet savor, and on the other hand He was made sin for us; He who knew no sin. All was included of course in the one offering. And as High Priest, we have learned, He offered up Himself. He was the true Aaron on the great day of atonement, in the work of the cross, and He was the victim as well. In all this His glory shines out. Is it not harmonious with His sympathy for us on high, that it was as our High Priest that He passed through all down here? What else is harmonious with the truth as to this matter, and why should anyone desire to have it otherwise?

We come now to the second part of our subject. Propitiation was made on the cross:for when the Lord died, the veil of the temple was rent. The work that propitiates was finished. "Purification for sins" (Heb. i:3) was made at the cross. This work being complete, Christ sat down "at the right hand of the Majesty on high." Therefore He entered heaven not to make propitiation, but because it had been made. So, "by His own blood" He entered; therefore that blood was accepted before He entered. On that basis alone could He enter as our Saviour and High Priest. "By His own blood He entered in once into the holy place," and then it is added, "having obtained eternal redemption"(Heb. 9:12). -"having obtained eternal redemption"! Nothing was left to be done. On the basis that propitiation had been made, He entered heaven and is now our propitiation, "the propitiation for our sins "before God.

Let these statements be noted:-

"Having made purification of sins" He entered heaven (1:3).

" By His own blood " he entered heaven (9:12).

"Having obtained eternal redemption" He entered heaven.

Therefore it was on earth, not in heaven, that as " a merciful and faithful High Priest" He made "propitiation for the sins of the people" (2:17). He made it by the cross. Nothing else could make it.

The first error in this matter has led to the second. If He was not a priest on earth, how could He make propitiation on earth ? However this error does not involve the denial of the "finished work; "it only adds something about making propitiation in heaven which is not found in Scripture, and is without any true meaning. A shadow is cast upon the clearness of the truth, but foundation truth is not denied.

Was it not as priest that the Lord interceded for Peter, and for us all as recorded in the 17th chapter of John ? This is truth too precious to be let go. Priest and Prophet and King He was while on earth, but publicly proclaimed such after He was received up into glory. The death of the cross, so far from denying His eternal priesthood, was a triumphant testimony to His glory in that very thing:just as He was manifested as the Eternal Life in this world and then passed through death in victorious power. He laid down His life and took it again. Let not the thought enter the mind that the glorious death of the cross was anything inconsistent with His eternal priesthood. He passed through death in the power of un-discontinued life.
Priests that died are put in contrast with Him that liveth, it is true (Heb. 7:8), but these priests that died ceased to exist in their office. The Lord's death had no such meaning, but altogether the contrary as we have seen.

He ever liveth. He made propitiation at the cross, and on that basis He is now our Great High Priest in heaven. Therefore He who was Melchisedek-Priest, nevertheless passed through this scene and died on the cross and ascended into heaven, as typified by Aaron and his work, while the parable as to Aaron is of necessity a parable of contrast. But the Aaronic type is there in Scripture and answers to the New Testament doctrine. E. S. L.

  Author: E. S. L.         Publication: Volume HAF25

Practical Thoughts On The Prophecy Of Habakkuk.

CHAPTER ONE. (Continued from page 230.)

The opening verses of the first chapter set before us the deep exercises of the prophet's soul on account of the fallen estate of the nation of Judah, dear to his heart, not only because they were his people, but because he knew them to be Jehovah's peculiar treasure; now, alas, so defiled and marred by sin.

"The ,burden which Habakkuk the prophet did see. O Lord, how long shall I cry, and Thou wilt not hear! even cry out unto Thee of violence, and Thou wilt not save! Why dost Thou show me iniquity, and cause me to behold grievance ? for spoiling and violence are before me:and there are that raise up strife and contention. Therefore the law is slacked, and judgment doth never go forth:for the wicked doth compass about the righteous; therefore wrong judgment proceedeth " (vers. 1-4). In a few graphic touches he depicts, as by a master hand, the various evils afflicting the unhappy nation. He takes no delight in thus portraying the sins of those so tenderly loved. It is into the ear of God, not of man, that he pours his complaint. For long he has been crying to Him; and now, overwhelmed with a sense of the hopelessness of recovery, he appeals to Jehovah in accents fraught with deepest anguish and concern. Could it be that his prayer was to go unheeded ? If not, how long must he supplicate ere the Lord gave evidence that He had heard and was about to interfere ?

He felt, as many another has done, that it were better not to see the evil than to see it only to be burdened thereby, seeing no remedy for the state that so distressed his sensitive soul.

There is grave danger, in the present disordered condition of Christendom, that one who is able to see things in the light of the word of God may be similarly affected. Some there are who, quite conscious of the lapsed state of the Church, and aware of the unholy influences at work, can yet be supremely indifferent to it all ; manifesting thereby their lack of real heart for what so intimately concerns the glory of God and the welfare of His saints. Others, whose eyes have been anointed and whose consciences have been exercised by the Holy Spirit, are in danger of being unduly oppressed and disheartened by the rising power of the mystery of iniquity. Quick to see dishonor done to Christ and departure from the truth on the right hand and on the left, they are oppressed in spirit by the seemingly irremediable and distressing conditions prevailing.

Needless to say, both are wrong. Indifferent, no truly exercised soul could or should be. But disheartened none need be; for all has been long since foreseen and provided for. It was so with Israel:it is so with the Church. No failure on the part of man can avail to thwart the purposes of God.

In regard to Judah, the greatest danger was from the spirit of strife and contention prevailing among the people, giving rise to spoiling and violence. As a result, the law was ignored, and judgment miscarried. The wicked were in high places, and perverted statutes proceeded from them.

It was surely enough to bow the soul before God; not as one competent to pass sentence upon others, but as one who was a part of that which had so grievously failed. This is where Habakkuk is found. He was one of them that sighed and cried for the abominations done in what had once been the holy city.

Nor does Jehovah ignore His servant's cry; but He answers him, telling of the chastisement He had prepared for the instruction of His disobedient and rebellious people. "Behold ye among the heathen, and regard, and wonder marvelously:for I will work a work in your days, which ye will not believe, though it be told you" (ver. 5). This is the verse quoted by Paul at Antioch of Pisidia, when warning the Jews of the danger to which they were exposed if they neglected the gospel of Christ (Acts 13:40, 41). There, the work so wondrous, in which none would believe, though it be told them, was the work of grace wrought out on Calvary's cross. In the Lord's reply to Habakkuk's entreaty, it was His strange work of judgment. Though it seem to be unbelievable, He was raising up the Chaldeans- "that bitter and hasty nation"-to "march through the breadth of the land, to possess the dwelling-places that were not theirs." Terrible and dreadful, carrying out what they thought were but the purposes of their own hearts, that they should come up with their vast and irresistible armies against Jerusalem, like the eagle hastening to its prey! They should be permitted to override all the power and dignity of Judah; as a result of which they would be lifted up in. pride, imputing their power unto their false gods. In such manner Jehovah was about to deal with His wayward people (vers. 6-11).

Is there not for us a weighty lesson in all this ? Of old, in regard to the Egyptians, we are told that God "turned their heart to hate His people" (Psa. 105 :25). In our short-sightedness we might only have seen the energy of Satan's power; but it was the Lord that used even Satan to chasten His people. So here:He it is who brings the armies of Nebuchadnezzar to the gates of Zion!

And has He not dealt in a similar manner with the Assembly ? It is customary to bewail the divisions and the distressing state of Christendom, and particularly of those who have learned the truth as to the Church. But are not these very things the evidences of the Lord's discipline ? He loves His people too well to allow them to prosper and remain a united company when pride and worldliness have usurped the place of humility and the pilgrim character. So He permits the power of Satan to work, and the result is dispersion and scattering. How this should call for confession and brokenness on our part!

In Habakkuk's case, he was amazed that God should so deal with the sheep of His pasture as to give them into the power of the wild beast of the nations. Discipline and chastening he knew were deserved, but he is astounded when he learns who the agent of their punishment is to be. But at once he turns again to the Lord, pouring out his prayer into His ear. " Art Thou not from everlasting, O Lord my God, my Holy One ? We shall not die. O Lord, Thou hast ordained them for judgment; and, O mighty God, Thou hast established them for correction" (ver. 12). His faith is very simple, and very beautiful. They were in covenant-relation with the everlasting One, who "will not call back His words." Therefore, however sorely they might be afflicted, it could never be that they should utterly be cut off. Corrected in measure they must be, but cast off forever they could never be without violating the sure mercies of David.

But that so evil a nation should be the instrument in the Lord's hand for the punishment of His wayward people, passes the prophet's comprehension. "Thou art of purer eyes than to behold evil, and canst not look on iniquity," he rightly declares; but then asks, in perplexity, "wherefore lookest Thou upon them that deal treacherously, and holdest Thy tongue when the wicked devoureth the man that is more righteous than he " ? (ver. 13). He goes on to recite the cruelties and iniquities practiced by the Chaldeans; their inhumanity, and their gross idolatry; for of the latter Babylon was the mother. If permitted to take Judah in their net, will they not give the glory to their own prowess, and to their false and revengeful deities ? How can so perverse a people be Jehovah's agency ? It is what has perplexed more than Habakkuk-the toleration and use of the wicked to further the counsels of God.

The chapter closes without an answer; but in the next a reply is given that is altogether worthy of God, far transcending the prophet's highest thoughts, and leading to abasement of soul in His holy presence. H. A. I.

(To be continued.)

  Author:  UNKNOWN         Publication: Volume HAF25

Practical Thoughts On The Prophecy Of Habakkuk.

CHAPTER TWO (Verses 1-8). (Continued from page 257.)

There is nothing harder for man to do than to wait on God. The restlessness and activity of the flesh will not brook delay, but counts time spent in waiting and watching as so much time lost. It is blessedly otherwise with Habakkuk. As no reply is at once given to his eager, anxious questionings, he takes the attitude of the patient learner who remains silent till the Master is ready to make known His mind.

"I will stand (he says) upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved " (ver. i).

His words bespeak a very right and proper condition of soul. Perplexed and confused by the seeming enigma of God's ways, he owns he may require reproof, and takes his stand upon the watch-tower, above the mists of earth, and beyond the thoughts and doings of men, where he can wait quietly upon God, and look out to see what He will say unto him.

Such an attitude insures an answer. God will not leave His servant without instruction if there be a willing mind and an exercised conscience. As he maintains his lonely watch Jehovah answers, bidding him "Write the vision, and make it plain upon tables, that he may run that readeth it " (ver. 2). The oracle about to be revealed is not for the prophet alone, but through him for all men. It is a principle of vast importance, far-reaching in its application. Therefore let him take his stylus and set it forth plainly upon a writing-table, that he who reads it may run and proclaim the message far and near.

'' For the vision is yet for an appointed time, but at the end it shall speak, and not lie:though it tarry, wait for it; because it will surely come, it will not tarry " (ver. 3). What is to be declared is not for the then-present alone. It shall have fuller, wider application in a time of the Lord's appointment, which was then in the future. Forward to this day of blessing is the prophet directed to look.

We know from Heb. 10:37 that it is really Messiah's reign to which he is pointed. When the verse is quoted there, the pronouns are no longer in the neuter, but they become intensely personal. To Christ alone do they refer. " For yet a little while, and He that shall come will come, and will not tarry." When the apostle wrote, He had already come the first time, only to be rejected and crucified. But He is coming back again, coming in a "very, very little while," as the words might be rendered. When He returns He will put down all unrighteousness and bring forth judgment unto victory. Then shall that for which the prophet yearned have come to pass. The mystery of God's long toleration of evil shall be finished, and the reign of righteousness shall have come in. To this period of blessing Habakkuk is to look forward; and meantime, though of the man of self-will it can be said, "Behold, his soul which is lifted up is not upright in him," yet, however wickedness may triumph, the man of God is given to know that "the just shall live by his faith" (ver. 4).

This is the oracle which Habakkuk had been bidden to write so plainly. This is the word that the reader should run to declare.
Such a reader and such a runner was the apostle Paul. This verse is the key-note of his instruction to both saint and sinner.

Having read the prophet's words with eyes anointed by the Holy Ghost, he runs the rest of his days to make them known to others.

Three times they occur in his epistles, and in each place they are used with a different object in view.

When, in the letter to the Romans, he is expounding the glorious doctrine of the righteousness of God as revealed in the gospel (chap. i :16, 17), he finds in these words the inspired answer to the question raised ages ago in the book of Job, "How then can man be justified with God ?" (chap. 9:2; 25:4), triumphantly he points to the revelation of the watch-tower, and exclaims, " The just shall live by faith "!

When Judaizing teachers sought to corrupt the assemblies of Galatia by turning them away from the simplicity that is in Christ, implying that while it is by faith we are saved, yet the law becomes the rule of life afterwards, he indignantly repudiates the false assertion by declaring that not only is faith the principle upon which they first begin with God, but "the just shall live by faith " (Gal. 3:11). Immediately he proceeds to show that " the law is not of faith," and therefore cannot be the Christian's standard. Christ, and Christ alone, is that. In Him we are a new creation. "And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God " (chap. 6:16).

Again, when, in the treatise to the Hebrews, he is tracing out the pilgrim's path through this world, from the cross to the glory, he shows most blessedly that only the entering into the power of the unseen can sustain the believer through a life of trial and conflict; and so once more he declares "The just shall live by faith" (Heb. 10:38). He adds, "But if any man draw back, my soul shall have no pleasure in him," which is the first half of the verse in the Septuagint rendering.

Thus the secret made known to Habakkuk so long ago becomes the watchword of Christianity, as at the Reformation it most properly became the battle-cry of Luther and his colleagues.

It was all-important that the lonely prophet look beyond and above what his natural eyes beheld, and thus would he endure "as seeing Him who is invisible."

So today. Much there is to dishearten and discourage. But dark though the times may be, the; man of God turns in faith to the Holy Scriptures, there to find the mind of the Lord. He acts on what is written, let others do as they may. His path may be a lonely one, and his heart be ofttimes sad; but with eager, glad anticipation he looks on to the day of manifestation, and seeks to walk now in the light of then.

Thus his eyes are opened to behold everything clearly, and he is able to estimate the pretensions of ungodly and unspiritual men at their true value. The Chaldean proudly boasted of being helped by his gods to overthrow the people of Jehovah. Habakkuk is shown that he is but an instrument used for present chastening, but soon to be recompensed double for all his sins. " Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell (Sheol), and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people" (ver. 5). Inflated, and self-important, like the false world-church of the day, Babylon would gather all into its fold, and stifle everything that is really of God. But the hour of doom is coming, when he shall be the sport of the people, and they shall tauntingly cry, "Woe to him that increaseth that which is not his ! " Suddenly his enemies shall arise, and he shall be spoiled because of his blood-guiltiness and his blasphemy against Jehovah (vers. 6-8).

Meantime, though the times be difficult, and waters of a full cup be wrung out to the little flock who seek to walk in obedience to God, the trusting soul looks up in holy confidence, knowing that the triumphing of the wicked is short. Thus "the just shall live by his faith."

In every age, when declension came in, those who would live for God have found themselves in a position similar to that of Habakkuk. Jeremiah, his companion-prophet, felt it most keenly. But grace sustained him through all. And it is well if, in our day, when the word of God is in large measure given up, and human expedients take the place of divine precepts, that we be found walking humbly in the path of faith, able to say, "All my springs are in Thee " ! H. A. I.

(To be continued.)

  Author:  UNKNOWN         Publication: Volume HAF25

Joying In God And Waiting For Christ.

(2 Thess. 3:5.)

'There are two things which constitute the joy of a Christian, if he would have that joy on the road, and keep the true object constantly before his heart. The first is the hope of the coming of the Lord, and the second is present communion and fellowship with God the Father and with His Son, Jesus Christ. And these two cannot be separated without loss to our souls, for we cannot have all the profit without both of them. If we are not looking for the coming of the Lord, there is nothing whatever that can separate us from this present evil world; neither will Christ Himself be so much the object before the soul, nor yet shall we be able, in the same measure, to apprehend the mind and counsels of God about the world.

Again, if this hope be looked at apart from present communion and fellowship with God, we shall not have present power, the heart being enfeebled, from the mind being too much occupied and overborne by the evil around; for we cannot be really looking for God's Son from heaven without at the same time seeing the world's utter rejection of Him, and that the world is going wrong-its wise men having no wisdom and all going on to judgment, the principles of evil loosening all bonds, & 100:, and the soul becomes oppressed and the heart sad. But if through grace the Christian is in present communion and fellowship with God, his soul stands steady, and is calm and happy before God, because there is a fund of blessing in him which no circumstances can ever touch or change. The evil tidings are heard, the sorrow is seen, but his heart is fixed, trusting in the Lord, which carries him far above every circumstance. Brethren, we all want this. To walk steadily with God we need both this fellowship and this hope.

I do not believe that a Christian can have his heart scripturally right unless he is looking for God's Son from heaven. There could be no such thing as attempting to set the world right if its sin in rejecting Christ were fully seen; and, moreover, there never will be a correct judgment formed of the character of the world until that crowning sin be apprehended by the soul. To a Christian who is looking and waiting for Christ to come from heaven, Christ Himself is unspeakably more the object before the soul. It is not only that I shall get to heaven and be happy, but that the Lord Himself is coming from heaven for me, and all the Church with me. It is this that gives its character to the joy of the saint. As Christ Himself says, "I will come again and receive you unto myself, that where I am there ye may be also"-when I find My delight, then shall you find yours also, I with you, and you with Me- " For ever with the Lord."

You may think to find good or to produce good in man, but you will never find waiting for Christ in man. In the world the first Adam may be cultivated, but it is the first Adam still; the second Adam is not found there-being rejected by the world. And it is the looking for this rejected Lord which stamps the whole character and walk of the saints.

Then again, there is another thing connected with my waiting for God's Son from heaven. I am not yet with the One I love, and while waiting for Him I am going through the world tired and worn with the spirit and character of everything around me; and the more I am in communion with God, the more keenly shall I feel the spirit of the world to be a weariness to me, although God still upholds my soul in fellowship and communion with Himself. Therefore Paul says in 2 Thessalonians 1:, "To you who are troubled, rest with us." So then I get rest to my spirit now in waiting for Christ, knowing that when He comes He will have everything His own way. For the coming of the Lord, which will be trouble to the world, will be to the saints full and everlasting rest. Still, it is not that we are to be "weary and faint in our minds." It is not a right thing to be weary of the service and conflict. Oh, no, rather let us be victorious every day. Still, it is not rest to be fighting.

However, when walking with God, it is not so much thinking of combat as joying in God Himself. This I shall know all the better when I am in the glory; my soul will be enlarged, and more capable of enjoying what God really is, but it is the same kind of joy I have now that I shall have when He comes to be glorified in His saints, only greater in degree. And if this joy in God is now in my soul in power, it hides the world from me altogether, and becomes a spring of love to those in the world. For though I may be tired of the combat, still I feel there are people in the world that need the love I enjoy, and I desire that they should possess it, as it is the joy of what God is for me that sustains me and carries me through all the conflict, so that our souls should be exercised in both the fellowship and the hope; for if I look for Christ's coming apart from this fellowship and communion with God, I shall be oppressed, and shall not go on. When the love of God fills my heart, it flows out towards all those that have need of it, towards saints and sinners according to their need; for if I feel the exercise of the power of this love in my heart, I shall be going out to serve others, as it is the power of this love that enables me to go through the toil and labor of service, from that attachment to Christ which leads to service, though through suffering, for His sake. If my soul is wrapped up in the second Adam, attachment to Christ puts its right stamp upon all that is of the first Adam.

When this love has led out into active service, then the conflict, doubtless, will be found as in 2 Corinthians 1:; there it is present blessings in the midst of trial. But in 2 Thessalonians 1:it is tribulations, and not rest out of it, until the Lord comes; "that ye may be counted worthy of the kingdom of God, for which ye also suffer." In 2 Corinthians i:3, 4, there is present blessing in the midst of the trial-"who comforteth us in all our tribulation;" so that if the sufferings for Christ's sake be ours, there are at the same time the comfortings of God in the soul. How rich a spring of blessings is this in return for this poor little trouble of mind. I get God pouring into my soul the revelation of Himself; I get God communicating Himself to my soul, for it is really that. I find it to be a present thing; it comes home to me, to my heart, the very joy of God, God delighting in me, and I in God. He identifies Himself with those who suffer for Him. There is no time for God's coming into a soul like the time of trial, for in no way does He so fully reveal Himself to the soul as when He is exercising it in trial. " The Lord direct our hearts into the love of God, and into the patient waiting for Christ." J. N. D.

  Author: John Nelson Darby         Publication: Volume HAF25

Hezekiah's Two Letters.

Many and searching are the lessons for saints today to be found in the records of God's beloved children of old:" Men of like passions with us "-possessors of a common nature, as also, by new birth, of a common divine life-they may be our instructors as we ponder the annals of their walk on earth.

In the life of the godly king Hezekiah there are two incidents standing out in vivid contrast, upon which we may meditate with profit.

When Jerusalem was besieged by Rabshakeh, the general of Sennacherib's Assyrian army, his impious blasphemies against the Lord of Hosts drove Hezekiah to his knees. God heard and answered, turning the ungodly persecutor of His people back to his own land. Later, a second invasion occurred, and this time Rabshakeh sent "letters to rail on the Lord God of Israel," in the name of Sennacherib, full of threatenings and denunciation (2 Chron. 32:17). The king of Judah was in sore straits, but we are told that '' Hezekiah received the letter of the hand of the messengers, and read it:and Hezekiah went up into the house of the Lord, and spread it before the Lord" (2 Kings 19:14).

This was surely the right and proper thing to do. The letter of blasphemy was spread out in the presence of God. To Him the king turned for guidance and direction, looking to Him to vindicate His own name. In answer, "the angel of the Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand:and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshiping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword" (2 Kings 19:35-37). Thus had God delivered His servant and vindicated His own majesty. He had said, '' Call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me." In faithfulness He had fulfilled His word, and Hezekiah had proven that it was no vain thing to wait upon Him.

Following this, we have the account of the king's sickness and healing. The news of the miracle seems to have penetrated to Babylon; for we are told that the ambassadors of the princes of Babylon were sent unto him '' to inquire of the wonder that was done in the land" (2 Chron. 32:31). They brought "letters and a present unto Hezekiah" (2 Kings 20:12). How will Judah's king act now ? The letter of blasphemy he had spread out before the Lord. Will he do the same with the letters and a present ?

The record says that God left him to try him, to know what was in his heart. Alas, it was soon made manifest! In the day of his trouble he turned to the Lord. Now he is exultant and careless. In easy-going self-confidence he receives the ambassadors, and, without consulting Jehovah at all, he shows them all his treasures. Isaiah comes in after they have gone, to show him his dreadful mistake, and to tell him that all the treasures of which he had been so proud should one day be carried to the land of Shinar, and the people likewise.

Momentous were the consequences for neglecting to ask counsel of the Lord God of Israel. Had he treated the letter and present in the same way as he treated the letter railing against the Lord, how different might have been the result! It is, comparatively, a common thing to find saints going to God in their troubles. Distress and affliction are not nearly so dangerous for the average Christian as prosperity.

Let some one viciously malign me, attacking my character and spurning my ministry; ah, how ready I am then to spread all out before the Lord, and to cast myself upon Him for counsel and help! But if, instead of being set at naught, I am flattered and praised; if, in place of the letter of blasphemy, I am the recipient of a letter with a present attached to it, how likely I am to speak or act in self-confidence, without referring it to the Lord at all!

"The gift blindeth the wise, and perverteth the words of the righteous" (Exod. 23:8). It is hard indeed to act for God if I take a gift from one who deserves to be reproved in His fear. How important, then, to refer all my affairs to Him who has declared, " If thine eye be single, thy whole body shall be full of light" ! H. A. I.

  Author: Henry Alan Ironside         Publication: Volume HAF25

Fragment

An Unanswered Prayer. In the multitude of applications made to our Lord during His ministry, we know of but one solitary instance which He refused to grant. It was the request of the mother of James and John. As a Jewess possessed of genuine faith, she looked for the promised glorious kingdom of Messiah. Moreover her faith saw in Jesus that Messiah, and, like her people at large, ignoring the fact that the sufferings of the Messiah must come before the glory, she looked for that glory at any moment, and desired her two sons to be in the high places of honor on the right and left of the King. It was a desire born of ambition. To answer it would have contradicted the very nature, and character, and mind, and way of Christ.

That is why many prayers may not be answered. They are born of a motive which is inconsistent with the character of Him to whom they are addressed. But no prayer born of need ever found a deaf ear in our blessed Lord. He may test it with delay, as in the case of the Syrophenician woman, but His heart is engaged, and His almighty power lies behind it. Pray on needy soul, and in due time thy prayer shall turn to praise.

  Author:  UNKNOWN         Publication: Volume HAF25

The Language Of Nature.

WATER.

Just as the Law of Judaism was a type, or shadow, of good things to come (Christianity), and not the very image of those things (Heb. 10:11), so is Nature.

Water is a type of the word of God, as every one acquainted with the Scriptures knows.

Apparently God has chosen the commonest things in Nature-water, light, food, etc.-as types of the more fundamental truths which are of vital importance to the sinner; while those which are more for the edification and enjoyment of the saint are found in the less common things-precious stones, fabrics, dyestuffs, etc. Thus the vital truths are, as it were, forced upon the attention of all.

If this be true, then we should expect to find in water truths of the first importance. Let us compare the prominent characteristics of water, and see how many details exactly match their spiritual counterpart-the word of God.

Life-giving.-Water is one of the few elements absolutely necessary, not only for all minimal and vegetable life, but also for the formation of minerals:there could be no crystallization of rocks without it. In the case of animal life, there can be no digestion or assimilation of food without it. In the vegetable world, no absorption or transfer of food, and no growth. It is water that starts into activity the dry, dead-looking seed, that may have lain dormant for many years, and without which it could never grow.

Just so, in the beginning it was the word of God that called into being all that was made, and brought
life into a scene of death. Now it gives life to those who are spiritually dead, and it is the only means of growth and development. The seeds are only apparently dead; souls are really so (Eph. 2:1).

From Heaven.-To guilty man heaven is indeed a far country, but it is the source of the word of God; and fresh water–its type-comes from thence also. See Prov. 25:25; Isa. 55:8-11. As to the expression "returneth not thither," it returns not until it has accomplished its mission; then it evaporates, and returns invisibly to repeat the story-visibly coming down.

Composition.-Water is a chemical compound-two parts hydrogen, and one part oxygen. Both are gases, suggesting heaven as their native place. Oxygen is the life-giving element in air and water, and answers to the Son, in whom is life, who gives and sustains it (John i:4; Acts 17:25; Heb. i:3). It burns with an intense white light. Hydrogen is the lightest of gases, burning with a nearly invisible blue flame, and easily suggests the Holy Spirit. Blue is not only the color of heaven, but the blue and ultra blue rays are the chemical parts of light, though invisible, that make the photograph, as the Holy Spirit is the effective, unseen worker in the soul. The elements of water, then, are two gases with nothing of earth-no solids. So the living Word, in its activities, combines the second and third persons of the Trinity, with nothing of man (John 3:5; i Peter i:23; i Cor. 2:13).

Power in Blessing.-"As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater:so shall My Word be that goeth forth out of My mouth:it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it" (Isa. 55:10, 11)

Adverse Power.-All solids and gases are contracted by cold and expanded by heat. Water is a remarkable exception to the rule:it is contracted by cold until 39 F. is reached:then it expands with an energy that is, as far as I know, irresistible, but irresistible in destruction. Water-pipes stretch, or burst, in freezing. Quarrymen stop work before cold weather, because, if any sap remains within the stone, and freezes, the stone bursts, no matter how large or strong it may be. Water is a principal agent in the disintegration of rocks, by infiltration into the cracks, then freezing and slowly forcing them open.

God, in reversing at a certain point (39) the universal law of contraction by cold and expansion by heat, in a most wonderful way has described this most important truth-the adverse power of the word of God. Incidentally He has also taken occasion to display His wisdom in the economy of nature. If it followed the law of contraction below this point, all our seas, lakes and rivers would long ago have frozen solid from the bottom upward, and with no possibility of thawing; and animal and vegetable life would have been impossible. This has often been commented on, and the wisdom of it admired by many who would deny the parallel spiritual truth.

But, if cold suggests opposition and destruction, warmth, on the other hand, suggests friendship, affection, and a beneficial power. Heated water, or steam, represents the power of the word of God for blessing. Practically, all the useful power in the world is water. Railroads, steamboats and factories are run by steam, and even the electric current is generated by steam, or water-power. Not a single one of all our eternal blessings have we apart from the word of God. We are born again by the word of God (i Pet. i:23); we are sanctified by the word of God (John 17 :17); we grow by the word of God (i Peter 2:2); we are furnished unto all good works by the word of God (2 Tim. 3:14-17), etc., etc.

Mastery.-Six, in Scripture, seems to denote mastery, either in evil or good. Three times expressed, it is the number of the name of the beast (Rev. 13:18), in whom is found the climax of evil. But six is also the number of this irresistible power of water, before which nothing can abide. Every drop of water crystallizes at angles of 60, or one-sixth of a circle :snowflakes are either six-pointed stars or bundles of six-sided prisms, like lead-pencils, or combinations of these forms. No matter how great the variety is -and no two are alike-the six is conspicuous in the structure when viewed under a magnifying glass. This may be seen to advantage if a saucer of water is left partly to freeze, and is poured off before it becomes solid.

Thus the highest powers of evil must fall under the irresistible power of Him '' out of whose mouth goeth a sharp two-edged sword " (Rev. i:16)-the word of God. Notice that when Pharaoh despised and refused the word of God, he was overthrown in water-type of what he had defied. He still has to face the reality. Would judgment in any other form have been so fitting in such defiance as his?

Incompressibility. – Under a pressure of fifteen pounds to the square inch, the bulk of water is reduced but one twenty-thousandth; that is, if a non-elastic pipe one half a mile long were filled with water, and pressure applied at one end, it would squeeze it together about one-eighth of an inch. Even under enormous pressure, it is practically un-yielding; and this is why it is used in hydraulic presses. By way of comparison, cast-iron, the strongest of metals, is reduced about one-fifteenth of its bulk in the process of manufacture into wrought-iron, which would be equal to about 170 feet in half a mile.

Water is not absolutely incompressible, and for a very good reason-types always fall short of their antitypes.

This passive power of resistance is different from the active energy displayed in freezing. Thus the vicious and relentless attacks made upon God's word by the enemy throughout the centuries past, and now more than ever by means of "Higher Criticism " and other covert ways, to belittle and destroy it, have only brought out its faultless accuracy and perfection:its resistance to man's attacks is marvelous:none but God's word could have resisted thus. "Whosoever shall fall on this stone shall be broken " is passive resistance; "but on whomsoever it shall fall, it will grind him to powder " is its active and crushing power displayed in judgment (Matt. 21:44).

We have, then, three directions in which its power is manifested:in blessing, in passive resistance, and in active opposition. Each picture is perfect, and differs from the others. T. M.

(To be continued, D. V.)

  Author:  UNKNOWN         Publication: Volume HAF25

“Living By Faith”

"The just shall live by his faith." This weighty statement occurs in the second chapter of the prophet Habakkuk; and it is quoted by an inspired apostle in three of his epistles, namely, Romans, Galatians, and Hebrews, with a distinct application in each. In Rom. 1:17 it is applied to the great question of righteousness. The blessed apostle declares himself not ashamed of the gospel; "for it is the power of God unto salvation to every one that believeth ; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed, on the principle of faith, to faith :as it is written, The just shall live by faith.* *"The phrase "from faith to faith " is quite unintelligible. "We have given in the text the literal rendering of the Greek words εκ πιστεως εις πστιv . They set forth the ground, or principle, on which righteousness is to be obtained. It is not on the ground of works, but of faith ; and it is revealed to faith. Our apostle repeatedly contrasts εκ πιστεως with έξ ργωv-the principle of faith, with the principle of works. Blessed contrast!*

Then, in the third of Galatians, where the apostle is seeking to recall those erring assemblies to the foundations of Christianity, he says, " But that no man is justified by the law in the sight of God, it is evident:for, The just shall live by faith."

Finally, in the tenth of Hebrews, where the object is to exhort believers to hold fast their confidence", we read, " Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry. Now the just shall live by faith." Here we have faith presented not only as the ground of righteousness, but as the vital principle by which we are to live, day by day, from the starting-post to the goal of the Christian course. There is no other way of righteousness, no other way of living, but by faith. It is by faith we are justified, and by faith we live. By faith we stand, and by faith we walk.

Now this is true of all Christians, and all should seek to enter into it fully. Every child, of God is called to live by faith. It is a very grave mistake indeed to single out certain individuals who happen to have no visible source of temporal supplies, and speak of them as though they alone lived by faith. According to this view of the question, ninety-nine out of every hundred Christians would be deprived of the precious privilege of living by faith. If a man has a settled income; if he has a certain salary ; if he has what is termed a secular calling, by which he earns bread for himself and his family, is he not privileged to live by faith? Do none live by faith save those who have no visible means of support? Is the life of faith to be confined to the matter of trusting God for food and raiment ? What a lowering of the life of faith it is to confine it to the question of temporal supplies! No doubt it is a very blessed and a very real thing to trust God for everything ; but the life of faith has a far higher and wider range than mere bodily wants. It embraces all that in any wise concerns us, in body, soul, and spirit. To live by faith is to walk with God; to cling to Him; to lean on Him; to draw from His exhaustless springs; to find all our resources in Him; and to have Him as a perfect covering for our eyes and a satisfying object for our hearts-to know Him as our only resource in all difficulties, and in all our trials. It is to be absolutely, completely and continually shut up to Him; to be undividedly dependent upon Him, apart from and above every creature confidence, every human hope, and every earthly expectation.

Such is the life of faith. Let us see that we understand it. It must be a reality, or nothing at all. It will not do to talk about the life of faith ; we must live it; and in order to live it, we must know God practically-know Him intimately, in the deep secret of our own souls. It is utterly vain and delusive to profess to be living by faith and looking to the Lord, while in reality our hearts are looking to some creature resource. How often do people speak and write about their dependence upon God to meet certain wants, and by the very fact of their making it known to a fellow-mortal they are, in principle, departing from the life of faith! If I write to a friend, or publish to the church, the fact that I am looking to the Lord to meet a certain need, I am virtually off the ground of faith in that matter. The language of faith is this:"My soul, wait thou only upon God ; for my expectation is from Him." To make known my wants, directly or indirectly, to a human being, is departure from the life of faith, and a positive dishonor to God. It is actually betraying Him. It is tantamount to saying that God has failed me, and I must look to my fellow for help. It is forsaking the living fountain and turning to a broken cistern. It is placing the creature between my soul and God, thus robbing my soul of rich blessing, and God of the glory due to Him.

This is serious work, and it demands our most solemn attention. God deals in realities. He can never fail a trusting heart. But then, He must be trusted. It is of no possible use to talk about trusting Him when our hearts are really looking to creature-streams. " What doth it profit, my brethren, though a man say he hath faith ? " Empty profession is but a delusion to the soul and a dishonor to God. The true life of faith is a grand reality. God delights in it, and He is glorified by it. There is nothing in all this world that so gratifies and glorifies God as the life of faith. " Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which Thou hast wrought for them that trust in Thee before the sons of men !" (Psa. 31:19).

Beloved reader, how is it with you in reference to this great question ? Are you living by faith ? Can you say, "The life that I live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me?" Do you know what it is to have the living God filling the whole range of your soul's vision ? Is He enough for you ? Can you trust Him for everything-for body, soul, and spirit-for time and eternity? Or are you in the habit of making known your wants to man in anyone way? Is it the habit of your heart to turn to the creature for sympathy, succor, or counsel ?

These are searching questions; but we entreat you not to turn away from them. Be assured it is morally healthful for our souls to be tested faithfully, as in the very presence of God. Our hearts are so terribly treacherous, that when we imagine we are leaning upon God, we are really leaning upon some human prop. Thus God is shut out, and we are left in barrenness and desolation.

And yet it is not that God does not use the creature to help and bless us. He does so constantly; and the man of faith will be deeply conscious of this fact, and truly grateful to every human agent that God uses to help him. God comforted Paul by the coming of Titus ; but had Paul been looking to Titus, he would have had but little comfort. God used the poor widow to feed Elijah; but Elijah's dependence was not upon the widow, but upon God. Thus it is in every case. C. H. M.

  Author: C. H. Mackintosh         Publication: Volume HAF25

Current Events

To all who watch events in relation to the fulfilment of God's revealed purposes, it will be interesting to know that Great Britain has lately revived her right to the protection of the Jews in Palestine. This right was acquired under the government of Lord Palmerston, consequent upon the Damascus troubles. The Sultan had issued an trade granting protection to the non-Mohammedan population. It gave them religious liberty; it abolished the authority, both civil and judicial, of the Mussulman clergy ; it put all creeds and nationalities on an equal footing; it forbade all persecution and punishment of religious converts; it placed non-Mohammedan subjects on an equality with the rest as to representation and public office; it permitted foreigners to hold landed property, and instituted many other reforms. But Great Britain knew how easy it is for the Sultan to issue irades which are a dead letter when the time of execution comes. She therefore obtained from the Sultan the right to see to the fulfilment of the conditions of this one, specifically mentioning the Jews as included under its protection. That right remains hers to this day; and, according to a writer in the Jewish World, has been put to the front of late by a circular addressed to British agents in Syria and the East, requesting them to make known to the authorities of those lands the interest taken in the Jews by the British government; also, to protect the Jews, in case of necessity.

Of what importance this may be can easily be seen when one remembers that the Sultan has lately removed all hindrance to the re-settlement of the Jews in their own land. Driven by persecution from Russia, they are rapidly returning to the Holy Land ; and the revival of the national spirit in them, as prophesied in Ezekiel 37, and manifested in Zionism, is likely soon, under such protection, to culminate in their becoming an autonomous Jewish state.

It is evident that both Russia and Germany are taking great interest in and have designs toward those lands, which once formed the kingdom of Syria, extending from the Mediterranean Sea to India; and under the present spirit of empire which rules them as well as Great Britain, what wiser political move could this last make than to establish a Jewish state in the coveted and disputed territory ? Then, besides the political advantage, the philanthropic sentiment of England is strong toward the Jewish people. A Bible-loving people are a Jews-loving people; for of them, " as concerning the flesh, Christ came, who is over all, God blessed forever. Amen" (Rom. 9 :5).

How cheering to the hearts of God's people are thus the signs of the fulfilment of every jot and tittle of His holy Word in a day when, on every side, the men who ought to " preach the word," and press it home on every human soul, are betraying their trust, and turning to the fables of "science, falsely so called."

At any time we may see that people, still unbelieving and rebellious, and for many centuries " not a people," raised up again to national existence, under a protection which will play them false in the end, and bring the faithful ones among them where Joseph's brethren had finally to come, as we read in Gen. 42-45.

What triumphs in heaven, when the Church arrives there, with her glorified Head! What triumphs upon earth, when Israel, cleansed from her sins, and delivered from all her enemies, is established in her land, not under the protection of men, but under the golden scepter of her glorious King!

  Author:  UNKNOWN         Publication: Volume HAF25

On The Two Trees Of Paradise.

"And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. …. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat:but of the tree of the knowledge of good and evil thou shalt not eat of it."-Gen. 2 :9, 16, 17.

The attentive reader of the foregoing will easily see that there were two trees occupying a prominent place in the mind of the Lord God. The other trees of the garden had been referred to in a very general way as'' every tree that is pleasant to the sight and good for food; " but these are distinguished by being mentioned apart, and by each being designated by a name. Moreover, the tree of life is located,-"in the midst" of the garden. The other is not located, perhaps our first parents need not have known its location. Remark, it does not read "the tree of life and also the tree of knowledge of good and evil in the midst;" but " the tree of life in the midst."

Thus there are two trees prominently before the Lord God, and one of them is prohibited :surely it would seem the most rational thing possible for the first pair to have taken the hint thus given, and search out the one tree which remains prominently before them; instead of which, however, we find Eve searching out the forbidden tree, she has located it, indeed it is "in the midst of the garden" to her (Gen. 3 :3). Eve has not fallen, perhaps, but she is in imminent danger of so doing, she is not fortified against it in the only way possible, viz., by being under the tree of life.

Herein lies the lesson of lessons for man in all times.

The book of Genesis has been well named "The seed plot of the Bible;" and here, in these earlier chapters, we may expect to find matter concentrated, and of far-reaching application.

Remark, here, how man was created:"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. 2 :7).

What intimations we have here:-

(1.) Of dependence, "breathed into." If the supply is cut off, how soon breathing must stop, and when breathing ceases, life itself must cease! There is a reference to this in Isa. 2 :22 and 3 :i, where the Lord is in a very practical way, severing the link between Himself and His people. It is like His word to Ephraim, "Let him alone!"

(2.) Of intimacy, "breathed into his nostrils." How near must the Lord God have come to breathe into his nostrils! How near then He would have man be to Himself! The Lord God seems to give further expression to this desire for intimacy when He walks "in the garden in the cool of the day" (lit. "to, or for, the breath of the day"), as though He would maintain the close link He had instituted with man at the first.

What possibilities of loving intercourse unfold to us here as we think of our first parents, under the shadow of the tree of life, entering into the counsels of their Creator-God, who would so gladly have met them there! And thus satisfied, their backs upon the forbidden tree, how proof against all the sophistries of the serpent!

The bride in the Song of Songs appears to have discovered this secret, for she says, "As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste' (Song 2:3).

The word for "apple tree" is from a root signifying "to breathe," so that she is really under the shadow of "the breather," delighted, satisfied; and when that is the case, he must lead on; he leads to "the house of wine," and shows his banner to be "love" (ver. 4).

This, after all, is where she began with him, "I raised thee up under the apple tree :there thy mother brought thee forth :there she brought thee forth that bare thee" (chap 8:5).

She had been down into the wilderness, and on her part, she had doubtless found the path a downward one; while, on his part, it may be that he had "allured" her there, to "speak to her heart" (Hos. 2:14 marg ), to show her the emptiness of turning from him. At all events, he had himself gone there to bring her up from thence:and now she leans upon him, and once more he reminds her of her origin j under the "breather" she had begun with him;; what had she gained by wandering ? Gained perhaps a deeper acquaintance with his heart, had learned more fully the strength of his arm, and that he had not changed; he was the same who had "raised her up under the apple tree." In John 20 the risen Lord "breathes" on His disciples, as confirming on resurrection ground what He had so plainly intimated in creation, viz., that His own must be near Him, they must be dependent upon Him.

Our holy Lord is indeed the " Breather," the " Tree of Life." The way to the tree of life in Eden had been barred by cherubim's flaming sword, by reason of man's sin; but now, the sword of Divine judgment having been sheathed in His sinless bosom, the "way" is open-Himself the "Way," Himself, the "Tree." "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God" (Rev. 2 :7).

The blessed Lord has one final offer to make ere the book of God's grace is closed, "Blessed are they that wash their robes that they may have right to the tree of life" (Rev, 22 :14 r. 5:). His last offer to man is His first, He has no better; could He have a better ?

And now, dear reader, will you, if you have never yet done so, settle the question in your own soul, if Jesus be your one necessity for access to the tree of life? " Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth my flesh, and drinketh My blood, hath eternal life :… he that eateth Me, even he shall live by Me" (John 6:53, 54, 57).

But my main business is with you, dear fellow Christian. See what issues depended upon Eve's attitude toward those two trees. With her face toward the one, her back was necessarily upon the other. Had she but followed the loving suggestion given at the very threshold of man's history, she would have found the fruit of the tree of life sweet to her taste; but with her face towards the forbidden tree, she is in an attitude the enemy is not slow to recognize and take advantage of-he found the door open. It is safe to say that he can never enter if it be not open :and the only effectual bar is the satisfied heart, finding "His fruit sweet to my taste."
To what wondrous possibilities of nearness and intercourse, beloved, we are thus invited!-the prophet's nearness to God, so as to have His mind and be ready to impart it to others (i Cor. 14:1,3,13), and the intercessor's place, confident of receiving what we ask for (John 14:13,14; 15:7,16; 16:23- 24).

This principle of the two trees is illuminated by, and throws its light upon, the "One thing have I desired of the Lord" of Psa. 27; the " One thing I do" of the Apostle in Philippians 3rd:and "That good part" of Mary in Luke 10; as also "Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you "

May both writer and reader know better what it is to sit "under His shadow with great delight, and find His fruit sweet to our taste." This is indeed the very essence of holiness.

" Thou hast loved righteousness and hated iniquity, wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows" (Heb. i:9). J. B. J.

  Author: J. B. Jackson         Publication: Volume HAF25

Lord, Help Me.

I Have grieved Thy Spirit, Lord,
Wronged Thy name by sinful deed,
Listened not to Thy faithful Word,
To Thy holiness paid no heed.
Thus do my footsteps go astray,
Turn into paths where Thou art not,
Out of the straight and narrow way,
Thy precepts so quickly forgot.

Lord, I cannot in evil stay,
Nor in the distant path remain;
Guide Thou my steps in Thy blest way,
Washing my feet from every stain;
Help me to walk in heaven's light,
The path of darkness to abhor,
Reflect each day Thy glory bright,
Be like Thyself each hour the more.

To hate the things which please this world,
And Thine own witness be in life;
To keep the flag of truth unfurled,
And onward pressing in the strife
Strengthen my heart, and hand, and will,
Ever Thy blessed will to do;
Keep me, dear Saviour, from all ill,
My upward, pilgrim-journey through.

F.
*********************************PAGES 11-14 ********************************

(Missing:The Snuffers and the Snuff Dishes; beginning of Evangelists)

a vocalist, and sometimes by a trained band of singers and players, and whose work largely consists in adding to the membership of those churches; their pictures portrayed in the shop windows and in the, newspapers, and whose talent is largely made up of anecdotism a and sensational oratory, also go by that title.

In certain religious journals of Great Britain advertisements may be seen, of men calling themselves evangelists, stating that they are open to engagements at so much per week, or month, or season. The same is also true of this, country, though it may not be put in quite such a crude way.

Then, again, the title is quite an official one with others; calling themselves "Evangelist" So-and-so; as "Colonel," "Captain,""Doctor," etc., are used in military and medical circles.

Thus a term that involves so much in God's word, and consequently in God's mind, is debased and misused by men; many of whom have not only no claim whatever to it; but are a disgrace to its blessed import.

Then, again, a certain class of '' unordained" men in the Episcopal system are called "lay evangelists;" meaning that they do not bear the more dignified:title of "Reverend." (See Psa. 111:9.)

And so all sorts and conditions of men lay claim; to this title, But is this what it means? The expression is only used three times in the word of God, and is, of course, confined to the New Testament Acts 21:8, 2 Tim, 4:5, and the passage quoted at the head of this paper. The word signifies one who announces the glad tidings. The evangelist, then, is one who is especially gifted and called by the Lord Jesus to carry to his fellow-creatures the message of the full and free salvation which God has provided, for them through His Son Jesus Christ.

It is a wonderful calling, therefore, to be an evangelist. It places the man in the position expressed thus:"Now, then, we are ambassadors for Christ, as though God did beseech by us :we pray in Christ's, stead, be ye reconciled to God " (2 Cor. 5:20).

The message itself stands all alone among the many subjects which may occupy men. It is guilty man brought at the bar of God, and a righteous way found for him to escape its awful sentence:'' He hath made Him " (Christ) "to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21). Joyful tidings indeed this, but solemn and holy too in all its surroundings. We may not, therefore, count the bearer of it below the level of any other gift from the Lord Jesus Christ; nor allow it to become an official title, which permits most unworthy persons to assume it, who were never called by the Lord to its holy work. Neither may we permit it for a moment, even if suffering be the consequence, to be brought down to the level of a bread-earning institution. It carries a message of unspeakable self-denial and love-love stooping from heaven to earth, unto death, even the death of the cross. It must therefore be characterized by the same spirit in those who bear it. Be hirelings while carrying such a message ! God for-bid. See the path of a true evangelist described in i Cor. 9:and 2 Cor. 4:and 6:Nor dare we allow, the features of a religious entertainment to be introduced in connection with such a sacred and solemn subject, though full of divine joyfulness. It seeks the consciences and the hearts of men-not the gratification of their natural senses. Men love to be entertained, and will go in crowds for that. The evangelist's business is too solemn for such things. Eternal woe or eternal glory are the issues before the vision of his soul. Such issues repel all frivolity, all trifling, all that merely appeals to the natural senses that would make the excitement of emotions pass for a work of the Spirit of God.

As to that numerous class who go about with doctrines which destroy the precious gospel, who handle the word of God deceitfully, while calling themselves by the beautiful name of Evangelist-what will they do when brought face to face with the Lord of all ? How awful their end!

The true evangelist is not an official. He does not need to call himself that or anything else. Let him everywhere-in public and in private, on the platform, on the thoroughfare, in the homes, in the hospitals, the prisons, among the rich and poor, civilized and barbarians-wherever human beings are found-let him discharge his sacred trust, and men will know that God has sent them one of His men. A man with a full purse and a heart that loves, does not need to take any title to impress the poor. What he ministers to them right and left is sufficient testimony. They will know him, if others do not.

Often indeed, especially in the appalling indifference which is settling like a black cloud upon the people, may the true evangelist be repelled or ignored. Often he may feel the awful solitude of his pathway among men; but the Lord knows him. He (his Lord) has passed through it. He declared He had not even a pillow upon which to rest His holy head. He sympathizes, therefore, and sustains; and
to each who has endured faithfully to the end will surely come the soul-inspiring, eternally abiding prize, " Well done, good and faithful servant:thou hast been faithful over a few things, I will make thee ruler over many things :enter thou into the joy of thy Lord" (Matt. 25:21). F. J. E.

  Author:  F.         Publication: Volume HAF25

What Happened To Enoch.

Enoch was the seventh from Adam-a complete circle of men, as seven days are a complete circle of time. He walked with God. Then he was not-for God took him. Before he was taken from this world he spake God's message to the sinners of his day:'' Behold the Lord cometh . . . to execute judgment upon all," for their "ungodly deeds and hard speeches spoken against Him." (Jude 14, 15).

What occurred after Enoch's translation? Judgment- unsparing judgment upon those who had neglected His warning and despised His grace. When "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man's heart was only evil continually" (Genesis 6:5), He sent the Deluge, and men were, destroyed from the earth, except Noah and they that were with him in the ark. History repeats itself. God is about to translate to heaven those who have, heeded His word-who have bowed at the feet of Jesus, confessing Him as their Saviour, confessing His cross as the means by which their sins have been put away. Such "walk with God," for the sense of His love displayed toward them in this great salvation produces love in their souls and the desire to please Him. The Spirit of God who dwells in them gives them the power to please God, and so they go on pleasing God, while waiting for His Son from heaven.

But oh, the heart shrinks from the thoughts of what is to follow. What a scene this earth will be! What terrors must have filled the souls of the multitudes who had despised God's warnings, as they saw themselves engulfed in the rising waters! A far greater and fuller testimony is being sounded abroad now, and correspondingly greater and more terrible judgments are in the future for all who despise or neglect them.

Brethren-all we who are in Christ Jesus, do we value aright the grace that has put us "in Christ?" If so, let us show it by the devotedness of our lives, pleasing God as Enoch did. F.

  Author:  F.         Publication: Volume HAF25

The Love Of God.

Wondrous love-what tongue can tell ?
Love of God unsearchable!
Which, before the world began,
Planned to save poor, sinful man.
God to this sad world would prove
All His great and wondrous love.
His own Son, His great delight,
Dwelling in that glory bright,
He would give, in grace, that
He Sacrifice for sin might be.

Willing Victim, Jesus came,
Glorified God's holy name:
On the cross He shed His blood,
Holy, spotless Lamb of God!
All His love and justice shown
In the One who met our doom;
God then raised Him from the dead,
Set Him over all as Head.

Those who now on Him believe
Everlasting life receive.
Brought to God, oh, wondrous grace!
Now to know the children's place;
Abba, Father, now to cry,
Know the love that brought us nigh.
Thus to worship and adore,
By His Spirit, evermore.

F. E. M.

New Zealand

  Author: F. E. M.         Publication: Volume HAF25

A Help Or A Hindrance:which?

The many favors conferred upon us by our ever-gracious Lord, one of the very highest is the privilege of being present in the assembly of His beloved people, where He has recorded His name. We may assert with all possible confidence that every true lover of Christ will delight to be found where He has promised to be. Whatever may be the special character of the meeting; whether it be round the Lord's table, to show forth His death; or round the Word, to learn His mind; or round the mercy-seat, to tell Him our need, and draw from His exhaustless treasury, every devoted heart will long to be there; and we may rest assured that any one who wilfully neglects the assembly is in a cold, dead, dangerous state of soul. To neglect the assembling of ourselves is to take the first step on the inclined plane that leads down to the total abandonment of Christ and His precious interests. See Heb. 10:25-27. C. H. M.

  Author:  UNKNOWN         Publication: Volume HAF25

Answers To Correspondents

QUES. 12.-I noticed your answer, in January number, to Question No. 1. Would you kindly give a word as to the positive side of woman's service in the Church? You intimate her having a place. What is that place, as given in Scripture?

'As also saith the law," ml Cor. 14:34

Also, what does refer to ?

Also, a word on 1 Cor. ll:4-15, as to the covering. Is the woman to put on a covering, or is her hair the covering itself? These may seem trivial matters, but one sincerely desires to be in all things in communion with our blessed God and Father.

ANS.-Acts 18 :24-26 and Rom. 16 :3-5 give an instance of a woman's service, in connection with her husband-to Apollos, to Paul, to an assembly of God in Rome, and "also all the churches of the Gentiles." Her husband alone could not have kept open house to the people of God. Priscilla fully shares with her husband in all this great service recorded to their account in Scripture.

Rom. 16 :6 is another instance-a lone woman this time. Ver. 12 mentions three other women who have " labored much in the Lord "-not by public preaching and teaching surely, since it is emphatically forbidden them (1 Tim. 2 :11, 12). From Col. 2:1, 2; 4:12, 13, we learn bow one may "labor," and yet not preach or teach. May God grant us more such "laborers."

Phebe, "a servant of the church which is at Cenchrea, is another instance. What a field among the sick and afflicted for a godly woman ! What opportunities for instructing, comforting, exhorting ; giving a helping hand to burdened mothers at the same time ! Such service may require more humility than to appear in public, but it has God's approval. We might cite many women of to-day who, while abiding in the woman's place, are devoted servants of the Church, and labor much in the Lord.

The words "as also saith the law" refer to the fact that the place of subjection is in the Old Testament, as well as in the New, given to the woman. Gen. 3 :16 says it in words. The whole order of God in the Jewish economy says it in practice. The covering mentioned in 1 Cor. 11:4-15 is to be put on. Nature gives her long hair as a sign that she should cover her head wherever the man should uncover his. A man would not think of praying with his hat on, though he wear short hair.

QUES. 13.-Mark 3:29 says, "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of , eternal damnation."

Is it possible that a child of God may commit this against the Holy Ghost?

ANS.-It is evident from John 10 :26-30 ; Rom. 8 :33-39 ; 1 Peter 1:3-5, and a host of other scriptures, that this is impossible. The danger of the child of God in relation to the Holy Spirit is mentioned in Eph. 4:30.
QUES. 14.-What time is meant in John 6 :39, 40, 44, 54 in, the Lord's words, " I will raise him up at the last day ? Does it apply before, or after, the Millennium ? Does it apply to the resurrection, or the ascension, of saints?

ANS.-It applies before the Millennium, and to the resurrection, not the ascension, of saints, though the two are simultaneous. No saints will be left to be raised after the Millennium. All who are raised after the Millennium are in their sins, are raised to appear before "the Great White Throne," and are cast into the lake of fire (Rev. 20 :4-15).

The great mass of God's people are raised "at the last day" of the Christian dispensation (1 Thess. 4:14-17; 1 Cor. 15 :51, 52) ; the rest, who are slain or die from that time till the Lord appears, are raised at " the last day " of the Jewish, or Law. dispensation, just before the Millennial Age is ushered in, when no saints will die any more. Rev. 20 :4 refers to those who have suffered death between the event of 1 Thess. 4 :14-17 and the Lord's appearing.

QUES. 11.-In Rom. 4 :19 it says that Abraham's body was dead, and through God's power Isaac was born. In Gen. 25 :1 he marries Keturah, and has six sons, long after Isaac. How is this explained?

ANS.-Abraham's taking Keturah to wife, while mentioned only after Sarah is dead, may have taken place long before. Polygamy was prevalent everywhere then. Yet in the light of the circumstances which circle about Hagar and Ishmael, we incline to the thought that Sarah was the only wife daring her lifetime, and that Abraham took Keturah after her death. The renewal of his strength for the fulfilment of God's promise in the birth of Isaac was continued. It was as easy for God to continue it as to impart it at all. And, indeed, it was necessary for the fulfilment of God's purposes. In Abraham's three families is seen the range of God's blessing. Ishmael, the bondwoman's son, represents the people of God linked with the Jerusalem on earth; Isaac, the free woman's, represents those linked with the Jerusalem above; the sons of Keturah represent the saved nations of the Gentiles blessed through the millennial reign of Christ.

QUES. 15.-Need there be any difficulty as to whether " the sons of God" of Gen. 6 :2-4 were fallen angels, or men?

Were the "giants," and "men of renown " the fruit of those marriages, and did God destroy the Old World because of that particular sin ?

Is there any connection between this and Jude 6 ?

ANS.-We do not see what possible difference it can make whether those "sons of God" were fallen angels, or men. We hardly think it even profitable to raise such questions. Fallen angels can, like fallen men, stoop to anything, as we see by the various demoniacs in the time of our Lord; but they must take their abode in men for such ends. The great matter is, that in a fallen world like this, "the sons of God" should be a people separate from it. They can be God's true witnesses only as separate from it, from its mind, and principles, and ways. When, therefore, they make alliance with it, no matter how "fair" the object may be, God's testimony ceases, and nothing but judgment remains, for there is nothing more for God on the earth.
The passage says that the "men of renown " were the fruit of those marriages ; just as to-day the Christian making alliance with the world gets power and renown among men in the measure of that alliance, whilst the lowly, obedient follower of our Lord Jesus Christ gets reproach. This world has many "fair daughters," and Christians generally have allied themselves so thoroughly with them that judgment is now impending as it did in those days.

  Author:  UNKNOWN         Publication: Volume HAF25

Fragment

'' For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise ? where is the scribe ? where is the disputer of this world ? hath not God made foolish the wisdom of this world ? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of the preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom:but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness ; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:but God hath chosen the foolish things of the world to confound the wise:and God hath chosen the weak things of the world to confound the things which are mighty; ….. that no flesh should glory in His presence. But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:that, according as it is written, He that glorieth, let him glory in the Lord " (i Cor. i:19-31).

  Author:  UNKNOWN         Publication: Volume HAF25

The Closing Hours Of Our Brother J. G. Mange.

His health had been failing for several months, but in the last three weeks he declined rapidly until the end. Through those three last weeks he suffered much; night and day propped up in an easy chair; and to get comfort, or breathe easily, he leaned forward upon the table with cushions. During this period his patience and thoughtfulness were very marked, as also his joy. He repeated favorite scriptures and hymns continually, expressing himself as strong in faith. When contemplating the end and his departure, he said,

"Home, home-precious home !
Blessed, blessed name of Jesus!"

Once, while suffering a good deal, he said, "O Lord, take me! O Lord, take me home!"

Another time, awaking from a short sleep, he said, " Oh, I thought that I was gone . . . Lord, take me! … … I can, and must, bear the burden."

After awaking from sleep again, he said, " Oh, is it possible that I am still here ? . . . After all, it is very easy. Oh, what grace and mercy!-triumphant over sin! Conquered ! conquered! Oh, how precious! But we wait for the redemption of our bodies."

Seemingly, while meditating upon the saving grace and mercy of God and the blessedness of being a child of God, he said, " My God, my God, Thou hast not forsaken me!"

Again :" Infinite faith-but the flesh must die." He quoted the lines of Cowper,

" God moves in a mysterious way,
His wonders to perform."
" It will only shorten the journey."
"Beautiful, beautiful home ! "
" Blessed, blessed name of Jesus ! "
"Glory, glory, halleluiah !"

A few days before the end, he had all gathered around him, and requested that they sing a few favorite hymns in French. He joined in with them, until, through weakness, he had to cease.

He exhorted each one to be faithful and devoted to the Lord through life, and spoke repeatedly of the sinful-ness of "pride, pride" and "the vainglory of the world."

To his daughter he said (after desiring that Mr. B— speak to the people at the funeral), "You might tell him, while you are having the funeral here, I will be at a wedding up there." (That is, while the friends would be sorrowing here, he would be rejoicing in the presence of the Lord, and with those who had gone before.)

To his son he said, " D–, my dear son, it has ever been the desire of my heart that you take your place separated to the precious name of Jesus the Lord."
To his wife he said, "My dear, you will soon be a widow; but there is One who is a ' Father to the fatherless, and a Judge of the widow.' "

To a neighbor, for whom he had great concern, he sent a message:"Tell her that she cannot hold Christ and the world both."

He requested that hymn 93 in the " Little Flock " hymn-book be sung at his funeral, and No. 30 in the Appendix of the same. He also expressed the desire that the four brothers who had been associated with him in testimony as Christians carry him to his grave.

On his last evening upon earth, after a quiet sleep, he awoke, and lifting his head from the table, with a weak voice, he said, " My work is now finished," and dropped again into a sound sleep until the morning. When he awoke, he was breathing heavily; then shorter and shorter until half past eight; when he passed quietly and peace-fully away, November l0th, 1906, at Lowell, Michigan.

Our brother's labors, humble and unpretentious, have ended; but his words will abide, and be a remaining voice to stimulate the faith of His beloved people, as well as carry cheer and comfort to those tried and suffering. A. E. B.

  Author:  UNKNOWN         Publication: Volume HAF25

Notes Of A Reading At Newark N. J.

By A. E. B.

(Concluded from page 165.)

We come now to the various headships of the Lord. In this chapter we get two of them. First He is called, " First-born of all creation "-which means that our Lord has the first place over the whole created universe, both heaven and earth. This includes all those principalities and powers on high, angels and archangels, as well as all upon the earth. This is the largest headship that is given to our Lord in the Scriptures, and it is very wonderful for our contemplation. All things are for Him. That is God's purpose. All this double sphere-heaven and earth-is to be for the display of the glory of His Son. Although sin has entered both the heavens and the earth, yet He is "Head over all things," and superintends creation. But by-and-by the heavens and the earth will display His glory, as never seen before, when there shall be no trace left of sin or evil-when God shall be all in all. This is wonderful truth; and we believers, forgiven, delivered, redeemed, know Him who fills this place as our own Lord and Saviour.

A Second headship. "The head of every man is Christ," (i Cor. 11:3). This headship is not so large as the one of our chapter. The passage becomes quite simple if we compare it with a few other scriptures. He came first to His own-the Jews; they refused to give Him His right place in their midst. Now He is risen and glorified and God has given Him power, (authority) over all flesh, not Jews simply, but all flesh, that He should give eternal life to as many as God had given Him. "He is Lord of all," and so has a right to send Peter with the gospel to the Gentiles, (Acts 10:36). He has authority over all flesh, (John 17:2), and is the head of every man. In this second headship, the heaven is not included, nor the principalities of those places. Hence this headship becomes much smaller than that of Col. 1:

Third. We will look at another sphere of His authority. "That He might be Lord both of the dead and of the living," (Rom. 14:9). This passage opens up for us the unseen world, into which the dead have passed, and we learn that He has the keys of death and hades. All there are subject to His word and call; this includes both the saved and the unsaved. Hence in due time, in divine order, all shall rise at His word. The saints raised for glory, and the unsaved to appear before Him, whom they have refused-for judgment. How solemn a truth this is, for all who have died unsaved, especially men like Robert Ingersoll and Thomas Paine; bold blasphemers as they were, yet they will be subject to Christ in that day and own His authority to their own destruction.

Fourth. Again we continue further. When the Lord comes again to the earth (after our translation to heaven as in i Thess. 4:13-18), then Israel as a nation will be restored to their land, (Ezek. 36). After this the nations, long in heathen darkness, will be brought into millennial favor and blessing, and our Lord will become then "the Head of the heathen," and the strangers shall submit themselves unto Him, (Psa. 18:44; Psa. 66:3, see marginal reading).

All these headships of our Lord declare to us the greatness of His power, glory and majesty. Now we will return to our chapter again, Col. i, and note the second headship given there. " And He is the head of the body, the Church," (ver. 18). In this passage we come to what especially concerns us now, the subject of our highly privileged dispensation. He is the Head of the Church. In this we touch the special theme or ministry given to the apostle Paul to unfold, styled "the mystery." The Church occupies a new and different relationship to that enjoyed by all saints in past ages, as also those of the future age, the millennium. Because we are not only saved, redeemed, and possessors of eternal life, but we have received also the Holy Spirit, and thus are now associated with our Lord in heaven as Head of the Church, and fellow-members of His mystical body on the earth. This last is especially Paul's theme, and there is a nearness, and a sweetness about this place, and the grace attached to it that is very elevating, calling for special praise and holy worship, I Cor. 12, Eph. 3, and Col. i give us this theme. The Church is the body of Christ. She is the spouse or bride of a glorified Saviour, and she awaits the return of her Lord, when she shall be presented as a chaste virgin to Him, without spot or wrinkle (Eph. 5). This place given to us in the New Testament is a place of immense importance and great nearness to our Lord. To illustrate it, we will refer to" King Edward of England. We view his vast dominions and his glory as head over that great empire on various seas, and the multitude of his subjects enjoying great blessings and manifold privileges:but in the whole empire, and among all his subjects, none have the position and nearness to him like that of queen Alexandra. She is his bride-companion. This is small illustration. But oh, the grand reality! In all the universe over which our Lord is Head, heaven and earth, angels and men, none shall have the place of nearness that the Church will have with the Lord on high. She shall be the bride, the companion of a glorified Saviour, the queen Alexandra of the heavens, without a flaw that might be attached to the figure, and all resplendent with His grace and His glory. How immense the grace! How wonderful the glory!

Now, having seen the double headship of this chapter, we will notice two thoughts more that run to the close of this 1st chapter. There is a double reconciliation that follows this double headship. First, a reconciliation that includes each member of the one body over which He is Head, a reconciliation that we enjoy now, (vs. 21, 22). This is what the ministry of the gospel brings us into now. Second, there is also a future reconciliation, which will include all things in the heavens (one sphere of His headship) ; and all things on earth (the other sphere of His headship). In the '' age to come " all evil shall be expelled from both spheres, when all things in the heavens and on the earth will be reconciled, cleansed and beautified, and in the eternal state God shall be all in all. This is the future and second reconciliation of this chapter (ver. 20).

Now we give the closing thoughts to the end of the chapter, which give a double ministry. First, the gospel ministry; this goes out now and is proclaimed to all creation under heaven. It is the power of God unto salvation, and by it the different members are gathered together, and the Holy Spirit, indwelling them, forms the Church, the body. Strange, very strange, that those who profess to be God's people should ever think lightly, or speak lightly of such a blessed ministry. It is the first of the double ministry of this chapter.

Second, "for His body's sake, which is the Church, whereof I am made minister," (J. N. D's version), In this we get the ministry that follows up and completes the. first. The first, the gospel, flows out to all creation under heaven, and gathers sinners, and they are brought out of the darkness into the light, formed and placed in the Church, the body. This is the beginning of the work; then the building up, the ministry of love amongst those gathered and united to Christ is necessary unto the end. Both ministries are essential. The Lord, the head of the Church, in His love and tender care has given gifts to fill both those spheres of service, and we do well not to underrate either. Both are required for the fulfilment of God's purposes, and that He might be glorified in His own work, and also that His beloved people, brought so near to Him and His beloved Son, might receive the continued blessing through those different channels. Next, that sinners may be continually converted and the body of Christ completed, when we shall be gathered all home to glory, to enter the heavenly inheritance, marked out for us before the foundation of the world.

"Unto Him be glory in the Church, by Christ Jesus, throughout all ages, world without end. Amen."

  Author:  UNKNOWN         Publication: Volume HAF25

The Training Of Children By A Mother .

To whom does my child belong? Is it mine, or is it the lord's? Surely this question should not need any discussion by Christian parents! For do we not recognize, even before they are born, that they are peculiarly and exclusively a heritage from the Lord? And when they come into the world, the first effort we put forth is to hold them up and offer them to Him. Now, the keeping of this one fact before the mind of a mother will be the best guiding principle in training, and it is because Christian parents so often forget whose their children are, that they make such mistakes in training them. I say then to you here, mothers, settle it in your minds that your child belongs absolutely to God, and not to you-that you are only stewards for God, holding your children to nurse them and train them for Him.

Now any parent, however poor, unlearned, or occupied, can do this, if only she has the grace of God in her heart, and will take the TROUBLE. A little child who has been rightly trained has unbounded, unquestioning confidence in its parents. What father or mother says, is, to it, an end of all controversy; it never seeks for further proof. This influence, wisely used, will never wear out, but will spread like an atmosphere around the child's moral nature, molding and fashioning all its future life.

I sometimes meet with parents who tell me that at the age of sixteen or seventeen their children have become quite unmanageable, and that they have lost all their influence over them. I cannot tell you which I pity most, such children, or such parents. One of the worst signs of our times is the little respect which children seem to have for their parents. There are numbers of boys and girls of from twelve to seventeen years of age, over whom their parents have little or no control. But how has this come to pass ? Did these children leap all at once from the restraints and barriers of parental affection and authority? Oh, no; it has been the result of the imperceptible growth of years of insubordination and want of proper discipline-the gradual loss of parental influence until they have thrown it off altogether, and resolved to do as they please. Hence the terrible exhibitions we frequently have of youthful depravity, lawlessness, and rebellion.

Well, I think I hear some mother say, "I see; I feel my responsibility, and long to train my children in the way they should go, but-

How am I to do it ? "

First let us look at the meaning of the word "train." It does not mean merely to teach. Some parents seem to have the notion that all they have to do in training their children aright is to teach them; so they cram them with religious sentiment and truth, making them commit to memory the Catechism, large portions of Scripture, a great many hymns, and so on. All very good as far as it goes, but which may all be done without a single stroke of real training such as God requires and such as the hearts of our children need. Nay, this mere teaching, informing the head without interesting or influencing the heart, frequently drives children off from God and goodness, and makes them hate, instead of love, everything connected with Christ.

In the early part of my married life, when my dear husband was traveling very much from place to place, I was frequently thrown into the houses of religious families for three or four weeks at a time, and I used to say to myself, "How is it that these children seem frequently to have a more inveterate dislike for religion and religious things than the children of worldly people who make no profession? Subsequent observation and experience have shown me the reason. It is because such parents inform the head without training the heart. They teach what they neither practice themselves nor take the trouble to see that their children practice, and the children see through the hollow sham, and learn to despise both their parents and their religion.

Mother, if you want to train your child, you must practice what you teach, and you must show him how to practice it also, and you must, at all costs of trouble and care, see that he does it.

Suppose, by way of illustration, that you have a vine, and that this vine is endowed with reason, and will, and moral sense. You say to your vine-dresser, "Now, I want that vine trained"-1:e., made to grow in a particular way, so that it may bear the largest amount of fruit possible to it. Suppose your vine dresser goes to your vine every morning and says to it, "Now, you must let that branch grow in this direction, and that branch grow in another; you are not to put forth too many shoots here, nor too many tendrils there; you must not waste your sap in too many leaves "-and having told it what to do and how to grow, he leaves it to itself.

This is precisely the way many good people act towards their children. But lo! the vine "grows as it likes:nature is too strong for mere theory; words will not curb its exuberance, nor check its waywardness. Your vine-dresser must do something more effectual than talking. He must fasten that branch where he wishes it to grow; he must cut away what he sees to be superfluous; he must lop, and prune, and dress it, if it is to be trained for beauty and for fruitfulness. And just so, mother, if you want your child to be trained for God and righteousness, you must prune, and curb, and propel, and lead it in the way in which it should go.

But some mother says, "What a deal of trouble!"

Ah, that is just why many parents fail:they are afraid of trouble; but, as Mrs. Stowe says, " If you will not take the trouble to train Charlie when he is a little boy, he will give you a great deal more trouble when he is a big one." Many a foolish mother, to spare herself trouble, has left her children to themselves, and "a child left to himself bringeth his mother to shame!" Many parents teach their children in theory the right way, but, by their negligence and indifference, train them in just the opposite.

See that mother seated at some important piece of work which she is anxious to finish; her three little children are playing around her-one with his picture-book, another with his horse and cart, and baby with her doll. It is Monday afternoon, and only yesterday she was giving those children a lesson on the importance of love and goodwill amongst themselves:that was the teaching, now comes the training. Presently Charlie gets tired of his pictures, and without asking permission, takes the horse and cart from his younger brother, whereupon there is a scream, and presently a fight. Instead of laying aside her work, restoring the rightful property, explaining to Charlie that it is unjust and unkind to take his brother's toys, and to the younger one that he should rather suffer wrong than scream and fight, she goes on with her work, telling Charlie that he is a "very naughty boy, "and making the very common remark, that she thinks there never were such troublesome children as hers!

Now, who cannot see the different effect it would have had on these children if that mother had taken the trouble to make them realize and confess their faults, and voluntarily exchange the kiss of reconciliation and brotherly affection? What if it had taken half-an-hour of her precious time, would not the gain be greater than that which would accrue from any other occupation, however important? Mothers, if you want your children to walk in the way they should go, you must not only teach, you must be at the trouble to train.

The first and most important point is to secure obedience. Obedience to properly constituted authority is the foundation of all moral excellence, not only in childhood, but all the way through life. And the secret of a great deal of the lawlessness of these times, both towards God and man, is, that when children, these people were never taught to submit to the authority of their parents; and now you may convince them ever, so clearly that it is their duty, and would be their happiness, to submit to God, but their unrestrained, unsubdued wills have never been accustomed to submit to anybody, and it is like beginning to break in a wild horse in old age. Well may the Prophet inquire, '' Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good that are accustomed to do evil ?" God has laid it on parents to begin the work of bringing the will into subjection in childhood and to help us in doing it, He has put in all children a tendency to obey. Watch any young child, and you will find that, as a rule, his instincts lead him to submit. Insubordination is the exception, until this tendency has been trifled with by those who have the care of him. Now, how important it is, in right training, to take advantage of this tendency to obedience, and not on any account allow it to be weakened by encouraging exceptional rebellion! In order to do this, you must begin early enough. This is where multitudes of mothers miss their mark; they begin too late. The great majority of children are ruined for the formation of character before they are five years old by the foolish indulgence of mothers.

(To be concluded in our next number, D. V.)

  Author:  UNKNOWN         Publication: Volume HAF25

The Language Of Nature. Water.

(Continued from page 262.)

Transparency.-Pure water is clear, allowing the light (suggestive of truth) to pass through it, just as the word of God offers itself to the closest inspection-all is clear to any one whose mind the god of this world has not blinded. If any scripture is not clear, the fault lies with the person, not with the Word (1 Cor. 2:9-16; Rev. 3:17-19; Prov. 8:9; Ps. 119:105).

There is a close moral relation between power and truth. In the hands of one who is untruthful or dishonest, power is sure to be abused. How beautiful, then, that the most powerful thing in the world is (not invisible, and not translucent, but) transparent; and how reassuring to the soul that all power in heaven and earth has been committed to the hands of Him who is "the truth."

Men seek power, but are indifferent as to truth. Politicians generally sacrifice truth where it would stand in the way of power; and even Christians, as individuals and as associated, are too often affected by this same evil principle. God inseparably links power with truth, which, as physically in this element, both cleanses and satisfies the thirst of man.

Water transmits all the light; snow reflects it all. The two thoughts are nearly similar, as are truth and purity (Ps. 51:7; 19:8).

Cleansing.-Almost all substances are readily dissolved and held in solution by water. The whole world uses it for cleansing. Left standing in a sick room, it absorbs the odors of the room. Rain falling through the air absorbs its impurities and delivers them to the soil where the plant can use them. In this way it cleanses the air as nothing else could. All these facts show its cleansing power; and it does promptly the work it was designed for. So also the word of God:it does in the heart and life what the type does in the physical realm (Ps. 119:9; John 13:3-14; Eph. 5:25, 26; John 15:3; Ps. 51:7; Ezek. 36:25).

I think, too, there is in this a not obscure hint at the method of cleansing, in the Word made flesh bearing our sins in His own body on the tree.

Refreshing, but Tasteless.-Water has no taste, or flavor. Thirst gives it a flavor that nothing equals. If it were like wine, or any palatable beverage, men would often drink it when they were not thirsty, and drink much more of it than they needed. As it is, only those who are thirsty enjoy it, or care to drink it. So with the word of God; only the thirsty soul cares for it; but to such it is unspeakably refreshing. See Isa. 55:i, 2; Prov. 25 :25; John 7:37; 4:13, 14; Rev. 22:17.

He that gives a cup of literal water to a thirsty one in the name of a disciple shall not lose his reward. Much more, then, he that ministers the Word shall be rewarded ; only, let him first be refreshed himself, that he may have the heart and power to offer it to others (John 7:38). Out of the fulness of the heart will the mouth speak effectively. It costs little or nothing to give a literal cup of cold water, while it often costs much to offer the suited word to a needy soul.

Hydrophobia.-We have in a previous article noticed that the abnormal indifference of men now to the word of God finds a physical counterpart in thirstlessness and hydrophobia. God made men's, souls with an appetite for His Word just as their bodies thirst for water. Ps. 119 is the healthy expression of this appetite. Spiritual and physical lack of thirst are diseases, and hydrophobia is infectious. Men must either know this normal spiritual thirst here, where the water of life is free and abundant, and be satisfied, or later must know the anguish of being unable to appropriate it. The faint shadow of this we have in the convulsions of hydrophobia, and the Lord's own description of it in the parable of the rich man in hell (Luke 16:19-31). All this fits together with what we have had before us.

A Mirror.-There is only one mirror in nature- only one perfectly smooth polished surface, where one may see his face and know just how he looks:for the face stands for the man-the part of intelligent expression and individuality-and no one can see himself without a mirror. If we want to see our own hearts, we must needs look into the word of God. That alone faithfully exposes its inmost recesses. See Rom. 3:10-20; Jer. 17:9, 10; Gen. 6:11-13; Mark 7:21; Prov. 27:19.

The fact that in nature the mirror and the means of cleansing are identical is very suggestive:there is a beautiful moral relation between them. Suppose a little boy comes in with very dirty face and hands :his mother, without a word, goes to his room, pours water into a basin, lays soap and towel and the mirror beside them; then, coming down, she says to him, '' There are some things on the washstand in your room for you." No further comment would be needed as he runs up-stairs. Just so in the antitype. God has linked them together.

Every living man must have water to drink. God has also provided him with a mirror in the water which cleanses from the defilement which the mirror reveals.

Notice also that when looking into water-the surface being horizontal-you not only see your own face, but the heavens above are also reflected before your eyes. Thus the Word which reveals the evil of the heart, presents to our gaze the heavens also. See Rom. 3:11-31.

Odorless.-The sense of smell is akin to that of taste; only, the latter is associated with our necessities, while the former involves mainly our pleasure. Thus the word of God has no attraction, does not minister pleasure, to the natural man-only to the one who has a taste for it. T. M.

(To be continued, D. V.)

  Author:  UNKNOWN         Publication: Volume HAF25

Fragment

Workmen must have faith in all they have to do with. Often laments and inquiries as to the state of brethren are mainly the want of faith as to those who express them. J. N. D.

  Author:  UNKNOWN         Publication: Volume HAF25

Notes And Extracts.

" The swine … he is unclean to you. Of their flesh shall ye not eat, and their carcass shall ye not touch. Lev. 11:7, 8.

There was perhaps nothing more strictly forbidden to the Jewish people than the use of swine’s flesh. Apart from the ceremonial purpose to which God had subjected them "for our sakes," much has been made of the hygienic profit of abstaining from that food. Be that as it may, there was, we believe, a purpose in it for the Jews, which far outstrips the hygienic, and is correspondingly of importance to us.

The nations all around them, then as now, greatly relished that food, and made large use of it. But Israel had been called out from them to be a witness to the one true God amid all those idolaters. They were not to mingle with them at all, lest they should become like them and fall back into idolatry too. What a help, therefore, to keep separate, the being forbidden to eat of this most common food would be to them! What embarrassment, in a way, if a Gentile had been made a friend of, to be unable to offer him any of his cherished food! for they were not only to abstain from eating it themselves, but also from touching it. What a constant fear it would produce if there was an inclination to mingle with them, lest a piece of swine should be put upon the table, and the poor Jew, out of his proper place, have to partake of that against his conscience, or suffer ridicule for his bigotry and narrowness! Thus God made barriers for the protection of His poor, weak people, so easily betrayed into false paths, inconsistent with their calling.

And to us Christians, partakers of the heavenly calling, whom God has separated for Himself forever, who are not of the world, as Christ is not of the world, what a help it is to us to be forbidden the world's food! The word of God is our food-our God-appointed food from the Red Sea to Jordan, from start to finish. But it is not what the world relishes. If they invite us to their house or come into ours, and find only our food and the ways of life it produces, they will soon weary of us, and allow the line of demarcation between us and them to be established and well defined.

If we, through weakness, become entangled with them, and find their principles, their affections, their ways, to be what is not permitted to us, it will smite conscience and turn our feet again to our proper place and path.

How immensely important, then, the ceremonial was to the Jew! How immensely important its significance to us! May we hide it in our hearts, and thank God for His tender care.

Rationalism.

The writer cannot close this short introduction to the book without expressing the effect which the discovery of the perfectness and divinely ordered connection of the Scriptures produces in his mind as respects what is called Rationalism. Nothing is proved by the system so denominated but the total absence of all divine intelligence; a poverty associated with intellectual pretension; an absence of moral judgment; a pettiness of observation on what is external, with a blindness to divine and infinite fulness in the substance, which would be contemptible through its false pretensions if it were not a subject of pity because of those in whom these pretensions are found. None but God can deliver from the pride of human pretension. But the haughtiness which excludes God because it is incompetent to discover Him, and then talks of His work and meddles with His weapons according to the measure of its own strength, can prove nothing but its own contemptible folly. Ignorance is generally confident, because it is ignorant; and such is the mind of man in dealing with the things of God.-J. N. D., in Preface to Synopsis of the Books of the Bible.

  Author:  UNKNOWN         Publication: Volume HAF25

Extract.

'"How do you know that there is a God ?" said a scorner to an Arab, whom he found praying at the door of his tent; "How do I know that it was a man and not a camel that went past my tent last night?" replied the Arab. " I know him by His tracks;" and pointing over into the crimson West, where the sun was setting in a sea of crimson fire, he said, "There is the track of God."

" The heavens declare the glory of God; and the firmament showeth His handiwork."-Psalm 19:1.

  Author:  UNKNOWN         Publication: Volume HAF25

John 14

"Let not your heart be troubled,"
Our blessed Jesus said,
To comfort us while waiting
Until our home's prepared;
I will not leave you orphans,
A Comforter I'll send
"To abide with you forever,"
Yes, even to the end.

And now He's in the Glory
Upon His Father's throne,
Until He comes to call us
To share with Him His own;
Meanwhile He's interceding
For His poor failing sheep,
For Satan's there accusing
With hatred fierce and deep.

Jesus, at Thine appearing
We shall appear with Thee;
Help us more like Thee to live,
Till Thy dear face we see.
Oh may our heart's affections
On Thee, Lord, be centered;
Our sweetest hope Thy coming,
Till Thy home we've entered.

Oh may we never forget
That last request of Thine,
Which breathes a mind of love so deep
In all Thou callest "Mine."
And as we shew Thy death, Lord,
And make Thy cross our boast,
May every word and action
Declare whom we love most.

A. E. P.

  Author: A. E. P.         Publication: Volume HAF25

Fragment

I have never seen a soul living in its experiences and occupied with itself with whom the " I" had not a place, without the person's being aware of it, and even without having a suspicion that it was so. The Lord Jesus, in His infinite grace, uses us, but it is a bad thing to be occupied with ourselves and not with Him. We do not become acquainted with ourselves by thinking about ourselves; but, while we think of Him, the " I" disappears. J. N. D.

  Author:  UNKNOWN         Publication: Volume HAF25

Extract From A Letter Nov. 1907.

"You have no doubt heard before this of our three General Meetings at Woodland, St. Louis, and Alton. All was done harmoniously and with profit to us all, I believe. We studied 2 Tim. chaps, 1:2, and the Church in its body and house aspects, with the gifts given for its edification, came prominently before us. At Alton we took up the Epistle to the Philippians-all very helpful at a time like this. The open meetings for the ministry of the Word were seasons of liberty and blessing. The glory of the Person of our Lord Jesus Christ, His work and coming again, were much before us at these meetings.

The Gospel each evening, and twice on Lord's day, preached by different ones, was much enjoyed, and the Lord set His seal upon it by blessing not a few, for which we thank and praise Him.

At Woodland, things seemed ripe for the reapers' sickles, for quite a few confessed the Lord. These for the most part were really the fruit of parental training and the faithful work of the Sunday School, and so one sows and another reaps; presently they will rejoice together.

There is not a line of service in which more grace and patience are needed than in Sunday School work, but which in due time bears fruit, though God may use others, at times, to do the reaping-which is in reality but a small part of the work performed. This was illustrated at Woodland recently and at Milwaukee many years ago. Therefore Sunday School teachers should take courage, and (as the black man said to the discouraged Missionaries in the South Sea Islands, I believe) should, "Go on, go on, go on."

What a day of bliss that will be for the saints, and what a time of unspeakable joy and glory for the blessed Lord, who will present His dear people before the presence of His glory with exceeding joy. . . ." E. A.

  Author:  UNKNOWN         Publication: Volume HAF25

The Man Of Sin.

(1 Thess. 2:3,4.)

Before the revelation of Christ, there must be the revelation of Antichrist, the " wicked one," who will then be consumed by the breath of His mouth, and brought to naught by the manifestation of His presence.

This man of sin, moreover, would be the issue of an apostasy from the ranks of professing Christians themselves, and unite the treachery of a Judas (the son of perdition, John 17:12) with Jewish unbelief, yet still transcending this in a blasphemous exaltation of himself in the very temple itself, challenging even Israel's Most High in the place claimed by Him as His earthly Throne, and exalting himself as supreme above every God whatever named among men. It is plainly the most pretentious and insolent defiance of God that can be even imagined; and yet with such imposing display of power that the masses of those once enjoying the light of revelation (Jewish or Christian) will be carried captive by it. For all the power of Satan, freed from restraint on God's part, will be let loose in it; and God will be giving over to believe a lie those who, having once been solicited by the truth, have made a fearful and deliberate choice of error in its stead.

At the first statement of such an appalling diabolism as this impending, one would say, Here is something that has never been yet; something that would need no argument to convince us of its existence if it did exist:and this is, surely, what would be the judgment formed upon the most thorough and profound examination of it in connection with all kindred passages. Here, we should say, is certainly the apostle John's great "Antichrist, who denieth the Father and the Son "-the Christian revelation, on the one side; as, on the other, he is "the liar, who denieth that Jesus is the Christ"-the Jewish form of unbelief. It is needless, at present, to go further. In its character, as marked with such absolute distinctness, as well as in the time of the revelation (just before that appearing of Christ which brings the wicked one to an end), and in its result, as carrying away the mass of unbelieving Christendom, as well as in its being given as an unmistakable sign of the day of the Lord, this devil-inspired power is guarded, as it would seem, from all possibility of being misapprehended, and decisively determined to be even yet in the future to us, however near. As we know, it has indeed been taken to be the papacy; and this was perhaps the universal belief of the Reformers ; with whom, naturally enough, the evil shadow which brooded ominously over so much of the professing Church suffered them to look no further for the full development of Antichrist. Nor were they mistaken in seeing features of this kind in one in whom the mystery of lawlessness assuredly has manifested itself in a manner so conspicuous. If, as the fruit of its working, the apostle John could already in his day declare that there were "many antichrists," and saw in this the character of the "last time" (i John 2:18), how clearly might it be expected that here was now the fruit, much more developed, and at least approaching its full ripeness! Did not the pope claim honors really divine ? and did he not sit in this godless affectation of supremacy in the Church, the true temple of God ? How could one look for plainer evidence ?

Yet, however natural the error was in their time, there is one consideration which is by itself amply sufficient to prevent our following them. If Antichrist were already manifested over three centuries ago, the apostle's statement has for all this time ceased to have the significance he attached to it, as what would be an indication of the nearness of the day of the Lord. Now it is quite true that, for the Thessalonians, if we are only to think of these, it would still be a sufficient guard against any mistake such as he feared they might be making; for them the papal Antichrist would be yet far off. But to accept this as sufficient would be to say that the apostle wrote only for current needs, and did not know enough to give what would provide against such a mistake in the future. We may dismiss it, therefore, from our thoughts.

Moreover, the same consideration tells against the "man of sin" being, as this view would make him, a succession of individuals, instead of the one person which really the whole prophecy suggests. Otherwise the sign would be insignificant, or, at least, its significance would be very much reduced. Nor can we imagine that this open defiance of God, which in fact brings in the long impending judgment, could he yet allowed to go on for generations more, unsmitten by it. It is the climax of insult and outrage, after all God's grace has been manifested in vain for salvation,-and, with the exception of a remnant preserved of God for Himself, the world of professed Christianity has gone after the devil's candidate and king. The final conflict is commenced, and the issue cannot long be in suspense :the battle is that of the great day of God Almighty.

While there may be many lesser antichrists, the definition of the Antichrist marked out by prophecy is, according to the apostle John, such as to describe, not a concealed, but an open enemy."Who is the liar," he asks, "but he that denieth that Jesus is the Christ ? He is the Antichrist who denieth the Father and the Son " (i John 2:22),Thus there is no pretense of Christianity whatever, even the least orthodox. The pope does not deny-he affirms-that Jesus is the Christ:he never pretended to be the Christ, but only His vicar. Antichrist is, according to the full meaning of the word, "one in the place of Christ," but not His vicar:he is himself the Christ, and denies that Jesus is; and so denieth the . Father and the Son-the Christian revelation in its whole extent. Thus he does not, in the common idea of this, sit in the temple of God at all; for in the Church he is not, even by profession. The papacy, for all these reasons, cannot be the "man of sin;" the pope is only one who exhibits certain similar features, and thus foreshadows the great apostate.

This leads us further to realize what the sitting in the temple of God must mean. If the Church of Christ be necessarily excluded, then there is but one other temple of which we can think; and that is the temple at Jerusalem. For the present it does not exist; and by many it is still believed to have passed away forever. It is useless to show them the plainest statements of the Old Testament; for these they take as merely Jewish symbolism, to be applied in spirit, not in letter, to the Christian Church. But they cannot doubt that when the Lord, in His prophecy upon the mount of Olives, speaks of "the abomination of desolation, spoken of by Daniel the prophet, standing in the holy place," He is speaking of that very temple which was then before Him. The temple then existing, of course suffered destruction at the hands of the Romans, and according to the Lord's own prophecy; but the application of His words as given in Matthew to anything that happened before or at that time-to the standards, for instance, planted on the site of the already desolate sanctuary-is entirely set aside by the connection in which He places it. For the abomination is the sign at which His disciples are to flee, and then follows a tribulation so great, that, except the days were shortened, no flesh would be saved; immediately after which the sun and moon are darkened, the stars fall from heaven, and the powers of the heavens are shaken; and " then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory." The Lord then speaks of angels sent forth to gather His elect from the four winds ; of the going forth of the wise virgins (His true saints) to meet Him; of His sitting on the throne, and the nations being gathered before Him for judgment, when He separates between the sheep and the goats, and the latter depart into everlasting fire. It is with a violent wrench indeed that these things can be torn apart from one another; while by no possibility can they all be made to have taken place at the destruction of Jerusalem, now more than eighteen hundred years ago. They undoubtedly all concur at the time for which the Thessalonian saints were looking, and for which, after this long delay, that the long-suffering of the Lord might be salvation, we are looking still.

But thus we see how there can and will be, in the last days, a revival of Jerusalem and Jewish worship there, which now becomes continually easier to anticipate, with the increasing Zionite movement and the actual increase of the Jews in the land, which Scripture assures us again will be their own. That they are going back still in unbelief makes the temple worship easier to understand. It would be more difficult to see the connection of those disciples with Jewish worship in the days contemplated (whom yet the Lord evidently owns as His own, and listening to His voice) if we had not the knowledge of that coming of our Lord into the air, and our gathering to Him there, which precedes His appearing, and which the apostle is in earnest that we should not confound with the day of the Lord. If once we see the interval which elapses between our gathering to Him (which ends Christianity, in the sense which we attach to it ordinarily, upon the earth) and His appearing with us, which brings in the blessing for Israel and the world at large, things are in the main clear to us. The brethren of the Lord have returned to the children of Israel (Mic. 5:3). They are very much in the position of the disciples while the Lord was yet with them, and which continued for some time after the resurrection, while, acknowledging Jesus as their Messiah, they were "daily with one accord in the temple," and were "all zealous of the law" (Acts 2:46; 21:20). Of such the apostles, at the time of the prophecy we have referred to, were fitting representatives.

Among Israel, then, back in their own land, and obeying the voice of the Lord their God as made known to them by Moses' law (Deut. 30:2, 3), there will arise the dark and terrible figure of the last antichrist, the outgrowth of Jewish unbelief and consummated apostasy in which Christendom will end. The prophecies of Daniel regarding the abomination of desolation and the wilful king enlarge and confirm our knowledge of what is here; which the book of Revelation completes for us on both sides, the Jewish and the Christian. The figure in Daniel (11:36, 37) can scarcely be mistaken, of the king who "shall do according to his will, and shall exalt himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished." Here he sitteth in the temple of God, setting himself forth that he is God. The simple placing in juxtaposition of these prophecies delivers us from all uncertainty as to the application here.-F. W. Grant, in Numerical Bible.

  Author: John Nelson Darby         Publication: Volume HAF25

Evangelization In A Day Of Departure.

The epistles to Timothy are of the greatest importance to us at the present time. In the first place, they are to an individual, and so have their true force to the individual as such. It is what our individual path should be in the times referred to in them.

These two letters anticipate the day of apostasy- the end of Christianity-and what the still faithful Christian should be and do at such a time. They are a declaration of God's mind for the individual at such a time. In the first place, Timothy is exhorted to "abide still at Ephesus." Ephesus was the church of first love. It did not retain it, and so various evils were coming in, and called for the apostle's special concern, and Timothy's continued labor. It is only in the warmth of first love that our walk will be in power and joy. and true testimony.

Then he is to beware of questions that do not edify; to keep in the liberty of Christ; for there are some who would be law-teachers, and who, as is always the case with such, "understand neither what they say nor whereof they affirm." Then there must be holding faith and a good conscience; a right attitude towards dignitaries at a time when lawless-ness is prevalent; then sobriety; he must beware of the love of money, which is a root of every evil; "they that will be rich" are a proof of that-he must flee such things; then the '' great house," and his responsibility therein; then the apostasy, but its control by God-"they shall proceed no further." And lastly, he is to turn away from all who do not love sound doctrine, and to be faithful, that he may win the crown of righteousness, which the Lord the righteous judge will give at that day to all who love His appearing.

But with the waxing worse and worse of seducers,:and the abounding of evil, and confusion, there is yet one thing that keeps the heart fresh and at the same time brings out the grace of God in all its beauty and long-suffering and patience:"Do the work of an evangelist." Blessed be God, though man goes from bad to worse, God's heart still goes out to the sinner. How apt we are to think that this is the very time when gospel work would be dropped. But no! Do the work of an evangelist, Paul, by the Spirit, says. Oh, may our hearts go out to the unsaved! and burn with earnestness to see the good news proclaimed till Jesus comes. "O Timothy, keep, by the Holy Ghost, that which is committed to thy trust." Amen. F. H. J.

  Author: F. H. J.         Publication: Volume HAF25