The Y. B.'s are taking hold of the questions, and we have a good number of answers, also some new questions.

Q. 5.-Meaning of Isa. 42:19 :Who is blind but my servant ?

ans.-" I think it refers to Christ. As the Lord's servant, He exercised no will of His own; did not do that which seemed best, but did the will of the Father." But verses 17 and 18 seem to show the Lord is speaking of idolatrous Israel.

Q. 6.-Was King Saul a saved man?

ANS.-" Saul was a choice young man " (1 Sam. 9 :2); but God looketh upon the heart (see 1 Chron. 10 :13, 14; Lev. 20 :6; Deut. 18:10-12").

Q. 7.-What is the difference between apostles and disciples ?

ANS.-(l) "A disciple was a follower, one who believed in Him; an apostle was one sent forth. They
were specially chosen of the Lord. In Acts 1:21-26, they chose one who had companied with Him to be a witness of His resurrection (so also 1 Cor. 9:1).

(2) "Apostles were all eye-witnesses of Christ. Paul said he was born out of due time. Disciples were believers in Christ."

(3) "Disciples:Matt. 10:1; Jno.8:31. Apostles:Matt. 28 :18-20; Eph. 4 :12, 13, etc.

Q. 8.-As to Satan's power over saints.

ANS.-(1) "At present Satan is 'prince and god of this world,' Jno. 14 :30; 2 Cor. 4 :4 (see also Eph. 2 :2.) He has access before God as the accuser of the brethren, Rev. 12:7-10."

(2) "If saints are not walking with the Lord, and allow the flesh or Satan to rule them, it may result in death, 1 Cor. 11:30."

(3) "Satan has not power over saints to the extent of death, for Christ has destroyed him, Heb. 2 :14; 1 Jno. 3 :8."

This subject has been quite fully discussed by one of the young people's meetings, but I can give only the references they sent. Satan is a person, Jno. 8:44; he is a liar and a murderer, and a tempter, who can appear and talk, Lk. 4:1-13. He will be cast out of heaven, Rev. 11 :19; 12 :9. His present activities, using evil doctrine, etc. Has he power of death? Christ overruled Him at the cross, and can overrule him in our lives, Jno. 19 :10, 11. He had to obtain permission from God before he could touch Job.

Q. 9.-Heb. 9 ; 28.
ANS.-(1) " Doesn't this refer to the coming of Christ in judgment, and not to the rapture? "

(2) " He will appear to all who have been bought with His blood; not to put away sin, but for complete salvation, including that of the body."

While not directly referring to the rapture, the passage is in close connection with it. It would be a mistake to think of any who are His as left behind. They are in heart looking for Him, even if not intelligently.

Q. 10.-Difference between kingdom of God and kingdom of heaven?

ANS.-(1) " The kingdom of God is spiritual, Rom. 14:17. The kingdom of heaven is the outward authority of God upon earth, as contrasted with the power of men or Satan his master."

(2) " The kingdom of heaven takes in a larger circle, including profession."

In Luke you will notice that kingdom of God is used, where in Matthew we have kingdom of heaven, Lk. 8 :10. This shows that sometimes they refer to the same thing; but the answers give a right distinction in other passages.

On account of lack of space, we must defer a number of nice answers till our next month. I add a few more questions.

Q. 16.-Why are the names of Daniel and his three friends changed? (Dan. 1).

Q. 17.-In Dan. 5:23-28, why was the word changed in the interpretation from Upharsin to Peres?

Q. 18.-Are the Jews under law or under grace now?

Q. 19.-Is there such a thing as the Abrahamic covenant, and if so, what is it?

Q. 20.-What is the meaning of the latter part of Jno. 17:12; was Judas once saved, later lost?

Q. 21.-In Prov. 8:24, 25, how are we to understand, "I was brought fourth?"

Correspondence please send to S. Ridout, care of Loizeaux Brothers, 1 East 13th Street, New York.

We copy the following from Mrs. Bevan's book on John Wesley for the lesson it contains.

William Hone was known for many years as an infidel and blasphemer. This was all the more sad, because his father had been a truly Christian man. But old Mr. Hone, having seen how wrong Wesley was on certain points, had not learnt the lesson of "being patient towards all." He and his friends spoke bitterly of Mr. Wesley. They called him a child of the devil.

William Hone, in relating the history of his childhood, says:"I had a most terrific idea of this child of the devil. Being under six years old, I went to a dame's school to learn my book and to be out of harm's way. She was a very staid and pious old woman; she was very fond of me, and I was always good with her, though naughty enough at home. She lived in one room, a large underground kitchen; we went down a flight of steps to it. Her bed was always neatly turned up in one corner. There was a large kitchen grate, and in cold weather always a good fire in it, by which she sat in an old carved wooden armchair, with a small round table before her, on which lay a large open Bible on one side, and on the other a birch rod. Of the Bible she made great use, of the rod very little, yet we looked upon it with fear. There, on low wooden benches, books in hand, sat her little scholars. We all loved her-I most of all; and I was often allowed to sit on a little stool by her side. I think I see her now-that placid old face, with her white hair turned up over a high cushion, and a clean, neat cap on the top of it; all so clean, so tidy, so peaceful.

"One morning' I was told I was not to go to school; I was miserable, naughty, disagreeable, and cried to go. It was a dark day to me. The next day I got up, hoping to go to school; but no, I might not. Then they told me that she was ill, and I cried the more from grief:it was my first sorrow. I passed that day in tears, and cried myself to sleep. Next morning everybody was so tired of me that the servant was told to take me to her. As we approached the house all was so still, it gave me an awful feeling that all was not right; the kitchen door was shut, the servant tapped, and a girl opened it. No scholars, no benches; the bed was let down and curtained; the little round table was covered with a white cloth, and on it something covered up with another.

" ' Here is Master William-he would come,' said the servant; and a low, hollow voice from the bed said, ' Let him stay, he will be good.'

'' There lay my dame-how altered! Death on her face; but I loved her all the same. My little stool was placed near her bolster, and I sat down in silence. Presently, she said to the maid, ' Is he coming?' The maid went to the window and said, ' No.' Again the same question and the same answer. Who could it be ? I wondered in silence, and felt overawed. At last there was a double knock at the house-door above, and the maid said joyfully, 'Oh, madam, Mr. Wesley is come ! "

"Then I was to see the child of the devil! I crept to the window. I could only see a pair of black legs with great silver buckles. The door was opened, steps came down the kitchen stairs, each step increasing my terror.

"Then came in a venerable old man, with, as it seemed to me, the countenance of an angel, shining silver hair waving on his shoulders, with a beautiful, fair, and fresh complexion, and the sweetest smile! This, then, was the child of the devil!'

"He went up to the bed. I trembled for my poor dame, but he took her hand, and spoke so kindly to her, and my dame seemed so glad. He looked at me and said something. She said, ' He is a good boy, and will be quite quiet.' After much talk he uncovered the table, and I saw the bread and wine as I had often seen it at my father's chapel, and then he knelt down and prayed. I was awfully impressed, and quite still. After it was over he turned to me, laid his hand on my head, and said, ' God bless you, my child, and make you a good man.' Was this a child of the devil? I never saw Mr. Wesley again. My dame died, but from that hour I never believed what my father said, or what I heard at chapel. I felt, though I could not have expressed it, how wicked such enmity was between Christians, and I lost confidence in my good father and his religious friends, and in all religion."

And thus through many long years did William Hone live without God, without hope, without happiness. His great talents were used, alas, to hinder the cause of Christ. His life, which might have been spent in God's blessed service, was worse than useless. You will be glad to hear that in his last years, God, in His great mercy, brought him to repentance. Then at last he remembered the lessons of grace and truth which he had learnt from his father, and he said that in spite of the bitter words spoken so unadvisedly of John Wesley, his father had taught him rightly about the Lord Jesus, the Saviour of the lost. F. B.

"It was in a country house that William Hone, already well-advanced in life, met a child reading a New Testament. "Why do you read a stupid book like that?" he asked. " It is my sick mother's only comfort," answered the child. "My mother's only comfort"-it kept ringing through the unhappy man's mind, and he finally resolved to read the Bible for himself, and not go by other men's opinion of it, as he had done.

He procured a Bible, and as he read it God spoke to his soul through it. Some time after this his own hand wrote the following lines on the fly-leaf of his Bible:

"The proudest heart that ever beat
Hath been subdued in me ;
The wildest will that ever rose
To scorn Thy cause or aid Thy foes,
Is quelled, my God, by Thee."

4.-THE SON DELIVERING UP THE KINGDOM

1 Corinthians 15:22-28 was read.

C. C.-We were noticing yesterday, at the end of Mark's Gospel, that the Lord Jesus was taken up into heaven and sat on the right hand of God. To-day, let me first say a few words in regard to His taking up the sin-question and vindicating God as to it. Here we have a Man into whose hands God could entrust the maintenance of His glory in respect of every question raised by sin. In taking up that work, He manifested God's character in all its attributes-of righteousness, holiness, love, wisdom, goodness, and so on. In Him God was well-pleased. He glorified God in regard to every question raised by the entrance of sin in God's creation. In raising Him from the dead, and putting Him on the throne in heaven, God has put into His hands the carrying out of all His counsels. There are many things connected with this. He is God's mediator. He has already mediated the sin-question. He has glorified God and God has been glorified in Him. And now He is put in the place of power on the throne of God to carry out all God's plans and purposes-to fulfil all His counsels.

W. H.-Would it be right to call Him "God's administrator in all this ? "

C, C.-Yes; but in all this He is still the Mediator, as we see in the Revelation:it is "the Revelation of Jesus Christ, which God gave to Him." He is the Mediator, who has communicated it to us.

A. E, B.-Does not that connect with what we had in a previous reading-giving out what He received of the Father ?

C. C.-Yes; a part of it. The Spirit gives what He further revealed through the apostles.

B. C, G.-Possibly He gave more than what is preserved in the written Word, as the apostle refers to things spoken by the Lord on earth but not elsewhere recorded, as when he says, "Remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive" (Acts 20:35). But we have in the Book all that faith requires. God has preserved all that we need.

C. C.-The Lord said, " He (the Spirit) shall show you things to come." So, in the Gospels, the Spirit was bringing all things to remembrance concerning the life and death of the Lord Jesus, In the Acts, the Epistles and the Revelation we have further revelations according to the word, "I have many things to say unto you, but ye cannot bear them now;" and among these sayings are the things to come of which He spoke.

B, C. G.-There are really three things in what you have referred to:first, "He shall bring all things to your remembrance;" second, "He shall take of mine, and shall show it unto you," and, third, He will show you things to come."

C. C.-Yes; but they are all His things.

H. A, I.-Reverting again to the Mediator, or Administrator, what of that verse in Galatians:"A mediator is not a mediator of one, but God is one?"

C. C.-The apostle is not referring to a contract between two parties. God is the one contractor; there is but one party to the covenant, and Christ is to administrate it.

B C. G.-Is not this ever true of God's covenants of grace, as with Noah and with Abraham ?

And no unconditional covenant can be annulled by anything that comes in afterwards.

C. C,-Yes. To make a little clearer how the Lord Jesus is the Mediator when there are not two contracting parties, turn to Col. i:19, 20. Notice that expression, "by Him" It is Christ who is to reconcile all things to God. He is going to bring heaven and earth into a state of complete harmony with God. He has already reconciled us, as in verse 21-the same thing as in 2 Cor. 5:18, He "hath reconciled us unto Himself," and "hath put in us the ministry of reconciliation." That is, when Christ was here He was reconciling the world to God, as to the principle of His ministry, and we have been brought into this reconciliation by Him. We have been laid hold of-the conscience and heart have been reached-by the power and grace displayed in the Cross, bringing us at His feet, to own Him as Saviour; and we have been entrusted with this word of reconciliation. Christ is no longer here, but we are here to minister the word of reconciliation on His behalf. So Christ is the one Mediator.

P. J. E.-It is not that God became reconciled to us, but we had to be reconciled to Him, (See Rom, 5:10; 2 Cor, 5; 18, 19).

C, C,-God was never alienated; but man is alienated from Him, God could never be reconciled to sin, but in the Cross He has come in love to beseech man to become reconciled to Him, In Acts 13:38 we see the One who has borne the penalty due to sin, is entitled, by that fact, to administer forgiveness-it is "by Him,"

B. C, G,-He is said to be exalted to be a Prince and a Saviour to give repentance and forgiveness of sins (Acts 5:31). What was in God's heart to do, could not be until the work of the cross.

C. C.-And so in verse 39 of Acts 13, we see that now "all that believe are justified from all things, from which they could not be justified by the law of Moses." This is much more than forgiveness.

B. C. G.-Is not this what many fail to realize, and is found only in Paul's writings?

W. H.-Would you give a word on the difference between the two things ?

C. C.- Justification is the clearance from, the complete annulling of, the charges. They cannot be held against the believer because God Himself has cleared him, has put him where no condemnation can rest upon him.

F. J. E.-Is it not a judicial exoneration from all sin and guilt ?

C. C.-Yes; it is much more than forgiveness.

A. E. B.-And Christ is the administrator of all this. Justification is by Him. That is one of the characteristic features of our dispensation. The believer is justified from all things.

W. H.-Have we really apprehended the difference between the two-justification and forgiveness?

C. C.-To forgive is, in one sense, the very opposite of justification. In forgiving a man charged with theft, he has not lost the character of a thief. His misdeeds are not held against him because he is forgiven; but if he is justified from the charge, he is cleared as to his character; and God has cleared us from every charge

A. E. B.-Is it not love that forgives; and righteousness that justifies ?

N, T.-Does not 2 Cor. 5:21 fit in here ?

C. C,-Yes; Christ having been made sin for us, righteousness demands our justification. God declares His righteousness in clearing us completely.

B. C. G.-Among men, if a man is forgiven it is because he was guilty; he cannot be justified therefor. If he is justified, he does not need forgiveness. But in Christ we have both. God justifies in virtue of the work of His Son.

A. E. B.-That is clear. Christ, then, is the administrator of forgiveness here on earth first. "The Son of Man hath power on earth to forgive sins; " then, as exalted in resurrection to be a Prince and a Saviour, He gives repentance and remission of sins, and by Him all that believe are justified. Then, in i Thess. 4 we see Him as administrator of something else:it is He who puts His saints to sleep when their day of service is over.

B. C. G.-" None can keep alive his own soul-j" says the Old Testament. The issues of life and death are in Christ's hands.

C. C.-What the apostle here says is that His servants are removed from labor and put to sleep, 1:e., to rest, by Jesus.

H. A. I.-It is not, as in the Authorized Version, "Them who sleep in Jesus," or as we sing sometimes, "asleep in Jesus." It is they that sleep through, or by means of, Jesus. So we read, "the dead in Christ," not the dead in Jesus. Jesus is His personal name. We are "in Christ," not in Jesus. People often sign their letters, I notice, "Yours in Jesus," but it is a misapprehension. Living or dead we are "in Christ."

C. C.-Yes; and so as our brother has said, it is the Lord as administrator who gives them rest after labor, as a mother puts her wearied child to sleep.

A. E. B.-Then we have a further step-have we not ?-in 2 Cor. 4:14, where we are told we shall be raised up also by, or through Jesus. So we see Him as administrator (i) through whom we are justified, (2) who puts His saints to sleep, and (3) who raises them up.

C. C.-In the same way, the Lord Jesus is the mediator or administrator of all the plans and counsels of God-of the covenant with Noah, the covenants with Abraham and with David, of all the Old Testament prophecies as to Israel and the whole earth. He will be the King of the Jews, and the Head of the nations, as He is now the Head of the Church. All authority and power in heaven and earth are put in His hands. Everything is to be headed up in Him. Heaven itself is to be cleansed -cleared of the wicked spirits now there ; the heavenly things are to be reconciled as well as the earthly. The entire universe is to be brought into harmony with God. The wicked are to be judged and cast out "by Him." All judgment is committed to Him. He is the administrator of all this; the Mediator.

We may think of it in this way:-God has entrusted authority to Christ; He has made Him ruler. Just as God put earthly things into the hands of Adam, so He has put everything into the hands of Christ. Men set up in the place of responsibility have failed everywhere; but here is a Man who will not fail in meeting to the full the responsibilities imposed upon Him. He will administer all things according to the mind and will of God.

A. E. B.-He intimates this in the parable of the nobleman who went into a far country to receive for Himself a kingdom, and to return.

B. C. G.-Might we not add that even the gift of the Holy Spirit has been administered by Him ?

F. J. E.-And I was thinking also that in Eph. 4 it is He who having ascended on high has given gifts unto men. In psalm 68:18 He is said to have received gifts for men. In Ephesians He administers them, He gives them to men.

A. E. B.-Primarily the psalm refers to Israel, but the Holy Spirit uses it in the New Testament as referring to the Church, for it is the same administrator in both instances.

C. C.-I think we may apply what the apostle says in Col. i:25 as to "fulfilling," or completing, the word of God in this sense, filling up the Old Testament Scriptures-expanding their application.

A. E. B.-Exposition and application are very different things.

C. C.-But to hasten on with our subject:There is a time coming when the Lord Jesus Christ shall, so to speak, render His account of the administration committed to Him. We read, "Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." We have seen that when dominion over earthly things was entrusted to Adam, sin came in, and Adam never brought them back to God as he had received them from Him. But Christ Jesus will restore all things spoken of by the prophets; He will fully carry out the mind of God. Therefore after He has brought everything into subjection, when death itself, the last enemy, has been destroyed, when the primeval promise of Genesis 3 has been fulfilled, He will hand the kingdom back to the Father.

A. E. B.-"He was manifested to undo the works of the devil," as is the correct rendering of i John 3:8. He will reign until this has been fully accomplished. He is the Lamb of God who beareth away the sin of the world.
F. J. E.-Would you say that is the final result of the work of the cross ?

C. C.-Yes; the work of the cross is the basis on which it all depends. In Heb. 9:26 we are told that, " Once in the end of the ages He appeared to put away sin by the sacrifice of Himself." Actually sin is not yet put away; it has been atoned for; God has been vindicated, but the universe is going to be brought ultimately into perfect harmony with God.

A. E. B.-Not the wicked, of course.

C. C.-They will be thoroughly subjected.

H. A. I.-God will be glorified in that. They will nevermore be permitted to act in rebellion against Him.

C. C.-When the time comes that the Lord will deliver back the kingdom to the Father, all will have been fulfilled in new creation. Creation will be brought back to God in a perfect condition, and every trace of the serpent's work will be removed. The expression here has perplexed some:"When all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all
things under Him, that God may be all in all." In what sense shall the Son be subordinate? When the Son of God came into this world, He entered, He took, a subordinate place, and He will retain it always. The thought is that, having accomplished the work of redemption and restoration for which He became man, He will not give up,.but retain the subordinate place in incarnation that He took.. The thought is exceedingly precious. Think of it:if the Lord should cease to be man after having brought to pass all that God has purposed and designed, the very link that brings God and man together would be. gone ! .'.

A. E. B.-So He will abide forever in that place.

F. J. E.-He. delivers up the kingdom ( i Cor. 15:24)-it is not taken, from Him.

C. C.-The purpose for which He was set up as Mediator is then accomplished.

A. E. B.-And the results abide forever. . C. C.-Creation will then be in its final and permanent form. .God's purposes will all be fulfilled in an unchanging, everlasting condition of things. Heaven and earth will embrace each other:God and man will dwell together, and the link will ever be-" the Man Christ Jesus."

A. E. B.-What is the strict force of that expression, " That God may be all in all ",?

C. C.-Everything shall be a display of God.' (See Eph. 4). 1 He will fill all things. Christ will spread abroad .the glory of God everywhere. That glory will be felt and realized everywhere in :the universe, even in the abode of the lost, who will be reduced to absolute silence; they will have to be submissive, though in eternal alienation from God.

H. A. I.-"God," of course, is the Trinity- Father, Son and Holy Spirit. So when the Son as man is subject, it is to God as the Trinity.
W. H.-In regard to the wicked, they are subdued, but never reconciled.

C. C.-We see, then, that Christ has assumed a subordinate position that Deity might be displayed. It is His delight thus to glorify God.

A. E. B.-He is like the Hebrew servant with the bored ears, He will serve forever, for love's sake (Exodus 21:2-6).

B. C. G.-In psalm 40 He says, "Mine ear hast Thou digged." In the New Testament (taking it from the Septuagint) we read, "A body hast Thou prepared Me." But it is the same thing; He took a body that He might be the listening one, the hearing servant.

A. E. B.-And in Isa. 50:4 He is said to have the opened ear, being instructed morning by morning. These three passages point to three important truths-for the three words in the Hebrew have a shade of difference-beginning with His birth, then His dependent life, and finally His sacrifice on the cross.

H. A. I.-So the "digged " ear in psalm 40 is in incarnation. He never had an ear in that sense before; He never had to receive orders. Then the "opened" ear, in Isa. 50, is in His perfect life. He daily received instruction from the Father. And the "bored" ear, in Ex. 21, is in the cross-refusing to go out free, so He remains servant forever.

C. C.-And so, in Him, God is fully glorified. God, through Him, will be forever all in all.

A lady once saw a large number of lighted lamps all set close to one another in rows on the platform of a railway station. She wondered at the waste of light through so many lamps being all together. But as she looked, a porter came up and began putting the lamps into a dark train that stood near. One lamp was put into each compartment until the whole train was lighted.

The Christian readers of these pages are like the lighted lamps. Once they were darkness, but now they are light in the Lord, and are set here in the world to shine as lights, "holding forth the word of life."

But is there not a danger of too many lights being together sometimes ? I am speaking of service, not of fellowship. Do you preach the gospel, dear brother ? Well, if you were not preaching somebody else would. The place would not go unsupplied with a preacher if you were unable to be there. But how many dark places in the earth there are where if you do not go and preach the gospel nobody else will ! There are cities and towns near-by where glad tidings are rarely or never proclaimed.

I do not remember an instance in Scripture of the gospel being preached in the room where the Lord's people gathered for their own meetings, for the breaking of bread, prayer, etc. I am not saying that it is wrong to use the meeting-rooms of Christians for the purpose; I merely say that as far as I remember Scripture would not lead us to suppose that it was the practice of the early brethren, in apostolic days, to do so.

I was greatly impressed when on a visit with a friend to Majorca, one of the fairest and least known of the Mediterranean islands. We found our way early on the morning of the Lord's Day into the clean, whitewashed upper room where a few disciples had come together to break bread. At the close of the simple meeting we were asked if we would preach the Word for the edification of the believers in the evening.

We said:"Yes; but can't we have a gospel meeting ?"

"Oh," replied the good brother who was speaking with us, " the gospel is for the world; we go out with that, God willing, this afternoon, and return here for our own edification later."

The "going out" meant, we found, a journey of nearly all the brethren and sisters to the cemetery, where for two hours the glad tidings were sounded out in the hearing of crowds of people. Some asked questions, answers were given which led on to a fresh unfolding of the grace of God. Hundreds of benighted Catholics listened to the joyful news.

My friend whispered to me at the close, "That was apostolic! " and so indeed I had felt it to be.

I am not speaking of methods now, however, but the need to spread abroad with the gospel. The Lord had bidden the apostles bear witness to Him not only in Judea but in Samaria and "unto the uttermost parts of the earth." They, however, and the hundreds of disciples in Jerusalem seem to have been loth to go beyond the bounds of their city home. And God saw that there were too many lights together. He allowed a terrible persecution to scatter them, and the happy result was that "they that were scattered abroad, went everywhere preaching the Word." Philip went down to Samaria, whither Peter and John followed," preaching the gospel in many villages of the Samaritans." Others, exiled from their homes in Jerusalem, traveled as far as Phenice, Cyprus, and Antioch, "preaching the Lord Jesus. And the hand of the Lord was with them; and a great number believed, and turned to the Lord."

Thus it always is when there is a healthy God-given vigor and warmth in the Church. You cannot accumulate water in a heap except by freezing it. Nor can you keep a lot of saints all together- if they do not reach out in Christ-like love to the "regions beyond"-without freezing them ! And it is to be feared that there are many frozen companies of Christians to-day!

May God stir us up that we may each do our share, as called and enabled by Him, both by prayer and in any other way that He may lead, to spread the light in the lands of darkness, or it may be that in these days that afford us our last opportunities, God will permit some persecution to scatter us, as in the days of long ago. H. P. Barker -From "Handfuls of Purpose."

(Phil. 4:6, 7)

The peace of God instead of earthly care! What a blessed substitute! How infinite God's peace! How innumerable our cares! And yet the heart and mind that is burdened by care may find perfect relief in the enjoyment of the peace of God.

Now, what is the secret? How can this relief-and more than relief-be found? We can understand the effort of the stoic philosopher, who sets his teeth and bravely determines to master the ills of life; but to become possessed of the peace of God amid sorrows and tears and difficulties, is altogether beyond the natural man's comprehension. It is none the less true.

Let us examine our passage:

"Be careful for nothing!"

The word " nothing" covers the whole range of wilderness anxieties.

The child of God should be most careful about sin, but apart from that he should be careful or anxious about nothing!

Here is the blessed remedy:"By prayer and supplication with thanksgiving, let your requests be made known unto God."

This is exercise, deep, earnest and precious. It is not carelessness nor indifference. There is prayer; there is supplication; there is making requests known to God; and there is the blending of thanksgiving with every prayer. This signifies close personal dealing with God.

"In everything" no matter how small, nor how great or complex, let each request of the burdened heart be laid before Him.

The Bible teems with instances of prayerful men, who spread all kinds of requests before God, from kings on their thrones to prisoners in their chains, and never was a deaf ear turned to the lowly and believing suppliant.

Supplication is prayer intensified; it is importunity; its root idea is the sense of want. The word is ofttimes used by the apostle Paul; but it must carry no legal, or selfish element; it must be sustained by thanksgiving; for remember that the Christian has received infinitely more than he can ever request. His blessings far exceed his greatest wants. God loves a thankful suppliant, and in this happy spirit the requests are made known to One who assuredly knows all about them, but who waits for the cries of the wearied child, so that He may pour in the flood of His own incomprehensible peace. As God's peace enters, care departs; the soul is tranquilized. No direct answer may have been gathered-the thorn may remain in the flesh-but the heart and mind are set at rest by the deep, eternal calm that marks the throne on high. See the reflection of that calm as it shone in the face of Stephen; see it in the words of Paul:"I am ready to be offered; " recall it in the bold language of the three men who had to face the fiery furnace of Nebuchadnezzar, when they said:" We are not careful to answer thee in this matter . . . We will not serve thy gods, nor worship the golden image which thou hast set up." And witness the Son of God as their companion in that fiery ordeal.

Aye, and thousands of others of lesser fame rise to bear brilliant testimony in lives of labor for Christ or on beds of pain; in scenes of tumult or amid the bitter worries of daily desert life to the reality of that wonderful peace of God, which, weak and failing as they have been, has garrisoned heart and mind for days and months and years of varied pilgrim experience.

This is perhaps one of the finest and most exquisite visible proofs of the genuineness of the faith of Christ. May reader and writer know the depths of God's peace better, so that we may reflect the glory of that place where alone the peace of God can be found.

In Hebrews 4:15 it is said of our Lord Jesus that, "In all points He was tempted like as we are"- tested and tried in all things which His people may endure; He submitted Himself to all the trials that His people may pass through without sin against God-made thus a sympathizing High Priest for us, in that He has experienced all that His people may experience through all their journey here. What marvelous grace! What tender compassion towards us, coupled with perfect devotedness to the Father whom He had come to make known to us, and whom He perfectly glorified in all His journey through this world of sin, as we sing:

"Faithful amidst unfaithfulness,
'Mid darkness only light,
Thou didst Thy Father's name confess,
And in His will delight.

"Unmoved by Satan's subtle wiles,
Or suffering, shame, and loss,
Thy path uncheered by earthly smiles
Led only to the Cross! "

We may be astonished to hear Him say to His disciples," Ye are they which have continued with Me in my temptations " (Luke 22:28). In sad and humiliating contrast to their Master, we read but a few verses before that "there was also a strife among them, which of them should be accounted the greatest!" (ver. 24). Their selfishness and pride comes out so bluntly at times that it makes us ashamed as we discern in it a reflection of what is in our own hearts, if we are but humble enough to admit it.

In Matt. 20, as they were going up|to Jerusalem where the Lord was soon to be crucified, He takes the twelve apart and says to them, " Behold, we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn. Him to death, and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him (all of which He experienced in full measure), and the third day He shall rise again" (vers. 18, 19). Immediately after, we read:

" Then came to Him the mother of Zebedee's children with her sons, worshiping Him, and desiring a certain thing of Him. And He said unto her, What wilt thou? She saith unto Him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom."

They looked for His being acclaimed as King instead of being crucified, and they wanted to have the first place in the kingdom. Compassionately the Lord regards their ignorance, and simply rebukes them with, "Ye know not what ye ask."

At another time, with fiery zeal for their Master's honor, and their own, the same disciples desire to call fire down from heaven to consume the villagers that refused him hospitality (Luke 9:54). Again John would restrain a man that did not follow their company, though he cast out demons in Jesus' name (Luke 9:49). At another time Peter, affrighted for his life, swears that he did not know the blessed Master who was there witnessing "the good confession."

Are these the ones to whom Jesus says, " Ye are they which have continued with Me in my temptations ?" Yes. Jesus said it.

Commingled as it were with what is of the natural, man, we see bright outshinings of faith and devotedness in them. When those who had eaten of the loaves and fishes would have made Jesus King there and then, they soon turned away from the word of truth uttered by the Lord :they said, "This is a hard saying; who can hear it?" And Jesus said unto the twelve, "Will ye also go away ? Then Simon Peter answered Him, Lord, to whom shall we go ? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ, the Son of the Living God " (Jno. 6:60,67-69).

At another time in answer to the probing words, "Simon, son of Jonas, lovest thou Me?" Peter, deeply conscious of his failure, answers, "Lord, Thou knowest all things ; Thou knowest that I love Thee"-he cast himself upon the Lord's divine knowledge of his inmost heart, and as it were, hides in His bosom.

In John 2:23 we are told that " Many "believed in his name when they saw the miracles that He did." Yet Jesus "did not commit Himself to them;" for He well knew what was in them who were thus attracted by the wondrous power displayed in the miracles. But He did commit Himself to these poor fishermen that had heard John testify of Him, "Behold the Lamb of God which taketh away the sin of the world; " and had afterwards left boats and fishes, and father and relatives at the bidding of the Blessed One already enthroned in their hearts. Spite of the miserable nature within, which cropped out now and again, what depth of attachment, of love, of confidence and devotedness was produced in their hearts as they companied with Him whom they acknowledged as their Lord and Master.

His grace, His holiness, His power, His Person, had attracted and bound their hearts eternally to HIMSELF.

Fellow-believer and disciple of Jesus, has it not done the same with us ?

"Astonished at Thy feet we fall,
Thy love exceeds our highest thought;
Henceforth be Thou our All in all,
Thou who our souls with blood hast bought:.
May we henceforth more faithful prove,
And ne'er forget Thy ceaseless love."

Has some one seen CHRIST in you today ?
Christian, look to your heart I pray,
The little things you have done or said-
Did they accord with the way you prayed ?
Have your thoughts been pure and your words been kind?
Have you sought to have the Saviour's mind ?
The world with a criticizing view
Has watched-but did it see CHRIST in YOU?

Has some one seen CHRIST in you to-day ?
Christian, look to your life I pray:
There are aching hearts and blighted souls
Being lost on sin's destructive shoals,
And perhaps of CHRIST their only view
May be what of HIM they see in you.
Will they see enough to bring hope and cheer ?
Look to your light! does it shine out clear ?

-Selected

*This article and what may follow, are extracts from "thoughts on personal religion," by the godly and gifted pastor E. M. Goulburn. We give them to our readers for the valuable suggestions they contain-the book being quite out of print.*

It is our purpose to point out the cause and remedy as to the low state of religion which is so generally the case at the present time. For, if we look around with any degree of care, we are led to ask, Where are the saints, in this our day ? Is Christianity producing among us the fruits which God designed it to produce ? As to questions respecting outward moral conditions there may perhaps be given some satisfactory answers. If we were to ask as to integrity, as to amiability, as to social worth, as to alms-deeds and charitable institutions, we may produce many instances. But, be it remembered, that many, if not all of these fruits can be borne by unregenerate human nature. The annals even of heathenism record many instances of integrity and ascetic self-denial among their philosophers. There were among the heathen, men of earnest minds, who looked forward to a future life (not unmixed with hope) which they caught now and anon from the flickering and uncertain rays of light in Nature. But all this is not Christian saintliness, which being the product of much higher agencies must surely go beyond simple morality.

What we have before us as a saintly life is that in which the life of God is imprinted day by day upon the heart by means of prayer and meditation. Without denying its existence it may yet be said that the instances we can show are not usually of a high caste, nor general.

There are points of analogy between the present state of piety and of knowledge. In ages gone by literature and knowledge were found only in the few; gross ignorance was the condition of the many. It is so no longer. Every one knows a little; few know much; and fewer still know profoundly. They have drawn what they know, not from the fountain-head, but from commentaries, abstracts, summaries, and other books whose aim is to make knowledge cheap and easy. Is it not much the same with piety ? The saints of primitive times stand out like stars before us-all the brighter for the heathenism which surrounded them. And now, whilst many are more or less informed as to religion, few are those upon whose heart the truth is making, by prayer and meditation day by day, a deep imprint.

If any remedy is to be found as to this state of things, it is plain that we must first inquire into its causes. And in this inquiry, it is natural to turn our eyes-in the first place to the Christian ministry. If the results of the gospel are not what they should be, it is probable there are some defects in the instrumentality employed.

Now we are distinctly told that God's great instrumentality for the sanctification and salvation of souls is the ministry of the Word; He gave some, apostles, some prophets, some evangelists, some pastors and teachers-for what end?-"for the perfecting of the saints . . .for the edifying of the body of Christ." Is there, then, any flaw in our ministry, which may in some measure account for the low standard of personal religion on which we have been commenting ? We fear there is. We believe that the Christian ministry, having two arms wherewith to do its work, has allowed one of these to become weak through neglect. We believe that its office, being twofold, is both to rouse consciences, and to guide them. We have contented ourselves with rousing, while we have done scarcely any thing to guide them. The one object of all our teaching, whether in formal sermons or in books, has been to make impression, but lack to give them a right direction, when made. The sermon or address 'is thrown in the midst of the people, much as the arrow shot at a venture which found out king Ahab. God's grace and providence directs the shaft to the right quarter, cause's it to reach some sinner's conscience through, the joints of a harness:of insensibility and indifference, resulting in real and abiding conviction. Bitt the misfortune is, that where such an effect is realty produced, both minister and people seem to think, judging from their conduct, that the work in that particular case is done, The impression having been made is thenceforth left to itself; it is assumed that it will continue without any further pains on our part, as if these emotions were sanctity itself, and not rather something to begin, and go on upon, as the primary impulse in the life-long pursuit of sanctity. And thus the good impressions are allowed to run to waste, and little or no progress is made thereafter.

Sermons and addresses are designed to make, and often (under grace) do make, wholesome impressions of a spiritual character, and the people who are touched by them go away pleased, thinking "they have got good." And good they have got, no doubt; but then it is good which is not followed up. If the good in some cases goes as far as real conversion, or change of will, there seems to be no provision for edification, that is, for building up on the foundation thus laid. They have been exhorted, but are not instructed, and the results are most disappointing. Piety degenerates into a series of shallow emotions, which evaporate when the stirring appeals have passed. The souls of the people, like Bethesda's pool, are stirred for the occasion, but the virtue of the stirring is but momentary; and the usual condition becomes stagnant and unprofitable as before.

Thus we find that one of the causes of the low standard of personal religion among us, is the want of any definite direction of the conscience after it has been once awakened. And why should we abandon the attempt to direct the human conscience from the pulpit or from the press? Were not the apostles ever making such attempts as we speak of ? What is the nature of the apostolic epistles ? Are they not all addressed to those whose consciences had already received the primary impulse of true religion, with the view of guiding them in their perplexities, confirming them in their convictions, forewarning them against their temptations, encouraging them in their troubles, explaining to them their difficulties, and generally building them up in their most holy faith ? And are not the "apostolic epistles" the great model of what stated Christian teaching should be ?

We must be pardoned for expressing our conviction that most of our hearers have very little insight into what real Christian progress is, and still less as to the ways of its attainment.

We devote these pages, then, to giving some suggestions on the nature of personal religion, and the method of cultivating it. It appears to us that the circumstances of the time urgently call for the earnest efforts of Christ's servants to this end. We address our remarks more especially to those who perceive the shallowness of a religion of merely good impressions, and who feel that, if there be vitality in the converts, they ought, as years roll on, to be making progress. The mere earnest desire for a holier life, which is often found in such souls, is something-nay, it is much-it is the fruit of grace, it is the instinct and need of the inner man. Take courage, brother ! Earnest desire of holiness is holiness in the germ. Soon shall thou know, if only thou wilt follow on to seek and delight thyself in the Lord.
But take one short and plain caution before we start. Sanctity, or holiness, is not the work of a day, but of a life. Growth in grace is subject to the same law of gradual and imperceptible advance as growth in nature. God's natural creation, Moses tells us, was built up step by step, out of its first rudiments. Who could have believed that all the fair objects which we behold in nature were to develop in that void, and dark, and formless earth, over whose waters the Spirit of God spread His fostering wing ? And who could have believed that in this heart of ours,-such a medley of passions, vanities, pettiness, ignorance, as now it is, step by step the Spirit of God may develop the fruit of His planting, and make every grace to blooming the garden of God-in child-like humility,

(To be continued.)

CALENDAR:Sept. 16th to Oct. 15th, 1920.

Daily Bible Reading

Sept. 16th, Rev. 7; Sept. 30th, Rev. 21; Oct. 15th, Gen. 14
Memory Work…………………. Ephesians 6:10-24
Good Reading…C. H. M.'s Notes on Numbers, pp. 292 to 390
Monthly Question:-What are the various forms in which Christ is presented throughout the book of Revelation?

Thinking how valuable to you all would be a careful, prayerful, study of the book of Revelation, I want to urge you all to get Mr. Ironside's new book on this important part of the Word. Its exposition together with an excellent chart which he designed will, I feel sure, be very helpful in grasping the general teaching and structure of the Revelation. This book is now on the press, so send in your orders now, and if you've got a friend or two who would be interested and helped by such a book get extra copies and send them along. It is our distinct responsibility not only to avail ourselves of the immensely valuable literature God has given to us by His servants, but also to spread it abroad, to use every means at our disposal to place it in the hands of others. The energy and persistence with which what is evil and subversive of the truth is being constantly published and spread abroad, ought to give us grave concern, and awaken us to the need of much more diligence and zeal in using the means God has put into our hands.

In our memory work we finish the wonderful epistle to the Ephesians, and I am sure we have all found it a most delightful and profitable occupation. To have stored in our memory its blessed statements of the divine purposes, and the glory revealed for the saints, with the practical injunctions given to us in it, is a very great privilege, a mine of wealth from which we can ever draw nuggets of spiritual gold.

Our work for this month will then comprise not only the concluding verses of the epistle, but also a very careful review of the whole, in view of reciting the entire epistle from memory, as we did with Galatians. The conditions will be the same-the recitation of the whole epistle at one time before at least two other persons, with an allowance of two slight verbal errors for each chapter, and to be made by Oct. 31, 1920. Some one will send the names and addresses to me as soon as possible after the above date, and as a memento of their successful work I will send a bound copy of " The Pentateuch" by Mr. Ridout; or if there are some who did not succeed with Galatians, but do with Ephesians, and would prefer the book, " How to Study the Bible" (which was given for the recitation of Galatians), they may have that instead. Please express preference when names are sent.

Shall we follow on with the study of Colossians? It is a good companion to Ephesians, and in many passages it will renew our memories as to the latter, while giving us much as to the precious glories of Christ.

Prayer
Are we "watching thereunto with all perseverance and supplication for all saints," and " for all men; for kings, and all that are in authority ? " What a wide field this presents to us! Let us get away from self more and more-in thought, feelings, and activities, seeking to serve others. We may do this effectually in prayer, and action in good works will follow real heart exercise in the secret place before the throne of grace. " Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus." How the next verses of the chapter shows this in Him, and then shows us the same in beloved Timothy and dear Epaphroditus (Phil. 2). May such precious fruits of grace be found in us all.

Our Missionary Interests

I would like to speak to you a little about the need of taking a greater interest in Missionary work, and to suggest that we take an active part in sending forth the precious gospel to distant lands. Can we not make it a distinct feature of our young believers' meetings? Could we not devote, not only a little time to acquiring intelligence as to the various fields of labor of immediate interest to us-and about which I want to say a few words here-but also make our fellowship practical by devoting of the funds at our disposal, as the Lord may enable, for the support of laborers, the extension of work under their charge, and the pressing into new fields as the Lord may open doors? Little has been done in this way among us, and it is not a spasmodic effort we should desire, but the establishing of a definite line of activity, and a prayerful persevering, purposeful following of it with a single eye to the Lord's glory.

An interesting proposal appeared in the June " Field and Work," in reference to the work carried on in Japan by Bro. Craig, and in China where Bro. Biggs and family recently went to take up missionary work. The proposal dealt with the necessity of providing suitable quarters in both countries for those engaged in the work, which might thus serve as centers from which it would be extended. In addition to these two extensive fields there is the work being carried forward amongst the Indians in Arizona; the work in Porto Rico where three brethren are now laboring; in Trinidad where Bro. Hoze is engaged. Just recently some of us heard from Dr. Secord, who labored so arduously in Guatemala, suffering greatly in every way, and he is exercised about going into an hitherto un-worked part of Central America to carry the gospel to those who sit in darkness there. He asks for the prayers of the Lord's people that he may be guided aright, and the need be provided for in connection with going to this new field. Then in Inland Africa there are Dr. and Mrs. Woodhams who went out from us to that distant land. In these cases we have definitely established outposts of gospel work which we should surely keep constantly in mind, and remember not only in prayer, but in practical fellowship. We have distinct responsibility in these specific fields, and if in exercise of heart before the Lord, with His glory alone in view, we unite our efforts as co-workers with those who have thus gone forth, enduring hardship as good soldiers of Jesus Christ, the Lord will reward us with enlarging opportunities and give us wider fields to occupy. What of the untouched parts of India and its teeming millions, Siberia and other parts of Asia, of yet unreached parts of Africa, Mexico, Central and South America? "Go ye into all the world." Who will go ? Let us pray that the Lord will raise up and send forth laborers. But shall they go, and we who are left at home with the stuff forget them; and are we forgetful of those already gone? Further, we ought to remember the extensive work carried on by Bro. Crabtree at Los Angeles, the publication and sending out of the gospel in Spanish to the Spanish-speaking countries. May our hearts be stirred. Let us be those who give ourselves to the Lord in this matter, and know no let in steadfast interest and fellowship.

The correspondence of those who may be interested in these things will be most gladly received.

Correspondence

I have not heard from many of you lately, though I must acknowledge with real pleasure how regularly I get letters from Detroit. It is very interesting to read the accounts of their meetings, and to note the profitable subjects which occupy them. Just recently they write saying that they had arranged to enjoy their seasons of recreation together, as well as having their joys in Christ together. It should be a real matter of concern for us as to who spend such seasons with us. The company we keep always leaves its impress upon us. Let us remember the word which says, " Exercise thyself unto piety; for bodily exercise is profitable for a little [1:e., 'some small things' rather than 'a little time.' It is in evident contrast with 'everything'], but piety is profitable for everything, having promise of life, of the present one, and of that to come" (1 Tim. 4:7, 8, N. T.).

From one who is upon a bed of suffering, the following is sent as expressing the heart's desire-"For grace so to live in the light of Thy divine love for me, that loving Thee above all, I may give to others the sunshine of love which has its source in Thee alone."

The Question Box

There are a number of questions to which no answers have been received. I hope you are not losing interest in this part of our work, and that shortly a goodly number will come in. "Search the Scriptures." They of Berea were more noble because they "searched the Scriptures daily;" then shall we be as those who "rejoice at Thy word, as one that findeth great spoil." Questions 20, 21 (Feb.); 22-24 (July); 25-29 (Aug.); all these are on our list for answers, one only having been received for No. 21.

We have also our monthly question, and I wonder if any have been helped by, and found interest in, gathering answers to them. I would be glad to hear from any on this score.

Let one purpose order our thoughts, desires and actions-that Christ shall be magnified in us.

Let one object fill our vision and engage our affections, and order our relation to all other things-Christ in glory.

Let one power fill, strengthen and lead us-the Holy Spirit, who has come to dwell with us and be in us.

Let one hope give satisfaction to the heart, producing purity, restfulness and patience-the coming of the Lord.

Let one fellowship afford us our joy and give character to all our ways-fellowship with the Father and His Son Jesus Christ.
Please address all correspondence for the Young Believers' Dept., to John Bloore, care of Loizeaux Brothers, till further notice.

It is better to be the Lord's servant than the church's idol. It is better to be the Lord's servant than the world's master.

In the battles fought by men, some must win, some lose, but in the Christian conflict every fighter wins.

God and His works are alike in this:the more narrowly they are inspected the more beautiful and glorious they appear. Man and his works are alike in this :the more closely they are inspected the more their defects are exposed.

The strongest graces in a Christian are only the shadows of the excellencies of Christ.

I shall be rich when I am emptied of myself and filled with my Redeemer's glories.

A christian's comforts may sometimes freeze in his own heart, but the wells of salvation out of which he draws them can never be frozen over.

In the presence of the wonders of the Scriptures what babes are we! At the best we are like a little child, who has crept up to the threshold of a treasure house, and, who looking in, comprehends not a thousandth part of the wealth upon which he gazes; and may be our childlike apprehension accounts for some of that lack of reverence which is common to children. We should better understand, if we more earnestly sought to be instructed. "Open Thou mine eyes, that I may behold wondrous things out of Thy law."

A year of fresh unvailings of God the Father's face;
A year of rich unfoldings of all His love and grace.
A year of consecrated life-of thought, and word, and deed;
A year of childlike confidence in every hour of need.
A year of patient running in the well-trodden track ;
A year of steadfast pursuing and never looking back.
A year of gracious keeping by Him who reigns above;
A year of patient waiting while nestling in His love.
A year of growing likeness to Christ the sinner's Friend;
A year of bright beginning, brightening to the end.

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

O that Thy Name may be sounded
Afar over earth and sea, Till the dead awaken and praise Thee,
And the dumb lips sing to Thee! Sound forth as a song of triumph,
Wherever man's foot has trod, The despised, the derided message,
The "foolishness" of God. Jesus, dishonored and dying,
A felon on either side- Jesus, the song of the drunkards,
Jesus the Crucified!

Name of God's tender comfort,
Name of His glorious power,
Name that is song and sweetness,
The strong everlasting tower,
Jesus the Lamb accepted,
Jesus the Priest on His throne-
Jesus the King who is coming-
Jesus, Thy name alone.

C. P. C.

"Some day the Lord Himself shall come,
I cannot tell how soon 'twill be;
But this I know, in heaven, my home,
He has a place prepared for me.

" Before He comes, if death befall,
How sweet to rest with Christ in light:
For unto Him, my All in All,
My soul shall swiftly take its flight.

"The silver cord may fail or break;
But, death, O death, where is thy sting ?
For, oh the joy, when I shall wake
Within the palace of the King !

"To sleep, or wait for Christ, is well-
I would not choose which it shall be;
Content to know that I shall dwell
For evermore, my Lord, with Thee."

May be sung to the tune "Saved by Grace."

(2 Cor. 9:15)

O God, Thy gifts are numberless,
Like grains of sand that bound the deep,
And like the-countless water-drops
That in the mighty ocean sleep.
Thy gifts, O God, are free to all,
Like showers that on earth's surface fall.

Thy sun and rain descend alike
On fertile plain and barren rock,
And on the ocean's broad expanse,
Where grows no herb for pasturing flock.
How full and free Thy mercies are;
Thou dost from none Thy blessings bar.

The man who hates Thy peerless name,
Upon his field the blessing falls
As on the tillage of Thy child
Who on Thy name with reverence calls.
The thankful, and the thankless too,
Receive the rain, the sun, and dew.

Thus from Thy great dispensing hand
Do mercies in profusion flow:
Creation basks beneath Thy smile
While dispensations come and go.
Thy treasure-house is free to all-
To those who curse, and those who call !

But oh, Thou great and gracious God,
There is a GIFT Thy love has given,
Surpassing all the countless gifts
That ever came from Thee in heaven-
Thy holy, blessed, peerless Son,
Th' almighty and eternal One.

All other gifts are creature gifts
For blessing here, this side the grave.
But Thine eternal " Fellow" came
Eternally to bless and save.
O God, Thy wondrous plan we see-
Redeemed by Christ, to dwell with Thee!

Now, thanks, unending thanks, be Thine
For Thy stupendous Gift of love;

Thy saints in myriads round Thy throne
Shall praise Thee in Thy courts above.
Amazing grace! astounding plan!
To show such boundless love to man!

Seraphic hosts on starry plains
Shall see Thy saints all robed in white,
And hear their sweet redemption strains
Roll through that world of pure delight;
But in redemption's song of praise
Their voice this note can never raise.

There is one class, and one alone,
That can engage to sing that grace:
'Tis those who've seen Thee, blessed Lord,
In death and judgment take their place-
None but the ransomed ones can say
"Lord, Thou hast washed our sins away."

Then of Thy love and precious blood
Their everlasting song shall be.
Thy love bound Thee to Calvary's cross,
But set poor sin-bound captives free !
Then worship Him, ye sons of light,
While boundless ages wing their flight !

C. C. Crowston

"Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another" (Gal. 5:13).

The first clause of the verse reminds us of our liberty in Christ. This liberty applies to many things, including among others deliverance from the dominion of sin (Jno. 8:32), from this present evil world (Gal. i:4)-its principles, its man-made religious observances, etc. This liberty also applies in the assemblies of God's people where the liberty of the Spirit is to be enjoyed according to i Cor. 14:26. Ecclesiastical machinery and human expediency are unknown where saints come together according to Matt. 18:20 and i Cor. 12:7; where the Holy Spirit, as Leader and Guide, uses whomsoever He will to lead in worship, in praise and prayer, or to speak for God to His people-for their comfort, edification and exhortation. This in actual practice is most beautiful because it is God's good and holy appointment for His people.

But this liberty like all others of God's blessings, is often abused. The beautiful liberty of the Spirit is superseded by activity of the flesh. This very thing is "often in evidence in large or general meetings. In attending such meetings the writer has at times been painfully impressed with the abuse of this God-given liberty. Certain ones undertake to address the assemblage when it is self-evident that they have no spiritual gift to impart in knowledge or edification (Rom. i:n), with the result that precious time is consumed, the Holy Spirit grieved, and God's people deprived of what others may have to minister, but are given no opportunity. This is the abuse of the corporate liberty, which is grievous; it is doing what we are warned against in the second clause of our verse-using liberty as an occasion to the flesh.

This sometimes happens in local gatherings also, and is to be deplored; it is worse, however, when it occurs at large gatherings of God's people, as it affects many, instead of a few.

One is cognizant of the fact that God sometimes uses the humble brother without prominent gift, as His spokesman; but when He prompts a man to speak, His people can readily discern the fact by the power of the message he brings.

Attention is directed to the excellent guide found in the concluding clause of our verse, "By love serve one another" as a safeguard against such abuse.

When we are prompted to address our brethren, we might raise the question with ourselves, " Is it love for my brethren, is it serving the Lord Jesus that induces me to speak?" If it can be honestly answered in the affirmative, one should feel free to engage the attention of his assembled brethren -yea, it is his duty so to do. Any other motive, like desire for public place, display of knowledge, etc. will not serve our brethren but rather grieve them in the abuse of liberty.

It is well to remember that I cannot best serve my brethren by assuming a place for which the Lord has given me no gift. Secret prayer for those who minister the word would be more fruitful, and approved by the Lord. R. J. F.

4.-PRAYER "He that cometh to God" (Heb. 11:6).

There would be less formality in prayer, and far more strength and enjoyment in it, if we did but grasp the idea of what prayer really is.

Simple as it is, real prayer requires some effort of the mind in its exercise. For, while we are ready enough to pay some daily tribute of homage to the Throne of Grace, natural slothfulness always recalcitrates against an effort of the mind.

Gradual ascent is as necessary to the mind, in order to its reaching a great idea, as it is to the body to reach a great height. We cannot reach the summit of a mountain without first toiling up its base, traverse its breast, and overcome obstacles to reach the glorious view from its summit. We are still at an infinite distance from the blue vault of the firmament which stretches above our heads, but we have a better and more exalted view of what that firmament is. We have, at least, risen above the fogs and mists which obscure its glory, while the air which encompasses us is transparent to the eye and invigorating to the frame. Let us apply these reflections to the subject in hand.

True prayer is nothing less than "Coming to God," as we read in our text. The bare conception of this "coming to God " is in itself sublime and ennobling in the highest degree. Still, while we are familiar with the idea of it, or the expression of it, the edge of this truth may, by its very familiarity, cease to have its definite, elevating power over our spirit. Let us then seek and pray that the sublimity and power of it may revive in our minds, and impress our spirit in our "coming to God."

Prayer is the foundation of devotedness in a Christian's life – not mere spasmodic times of prayer, as we may call them, when under stress of circumstances we are compelled to resort to prayer for relief-but the stated times for prayer as an integral part of our spiritual life. How great is this privilege of our "coming to God!" Let me exemplify, however feebly, by a supposition in the things of this life.

Suppose that we enjoyed the privilege of opening our minds to, and consulting in our every difficulty and trial, the wisest, best, and worthiest man upon earth. Suppose that such a person resided near unto us, so as to be at all times easily accessible; that his doors were open day and night with the given assurance that we shall never be denied. We know his sincerity, and are assured that with ability and keen interest he will consult our best interests and welfare. Can there be any doubt that such an one would be besieged for admission to his presence ? And if not immediately extricated from distress or difficulty by his advice, it would be a great relief to the mind to hear him say, " This is an intricate case; but I will bear it in mind, and take such measures as are for your greatest welfare and final good." Can it be supposed that we should not avail ourselves of such a privilege, or fail to call upon him in all our cares ?

Let us contemplate this privilege, which, not only might be, but is in fact our own; yet we either fail to avail ourselves of it, or do so in such a distant, formal manner that it might surprise ourselves as well as on-looking angels. Still, "He that cometh to God " is the privilege of us all.
And what shall I say of this privilege ? Human language fails in the attempt to describe it. All that we can conceive of goodness, wisdom, power, with discernment of results which we cannot see, with absolute control of them; which no opposition can surprise, or perverse agencies can defeat; which turns the very arm of opposition into a minister of His will for our good; then think of such love as is not discouraged by the weakness or even degradation of its object, which clings to the sinner while it abhors his sins-think of such a Being accessible to you, and that it is He who bids you come, "casting all your cares upon Him, for He careth for you " (i Pet. 5:7).

But might we not be reasonably barred from this "coming to God " by some feeling of His consuming holiness and the consciousness of our sinful-ness ? Our own hearts, together with Scripture, assure us of God's antipathy to evil ; " He is of purer eyes than to behold iniquity;" His very nature is a consuming fire in view of sin. As the concentrated rays of the sun shrivel and burn all perishable material, something like this would be the fate of a sinner unprotected by the blood of the Lamb in the presence of God. But we know well the perfect and blessed provision He has made in giving Christ to be our righteousness. The Righteous One having endured God's curse upon sin is the shelter for every member of the human family who, without attempt at self-justification, simply throws himself upon the promise, "Him that cometh to Me, I will in no wise cast out." "I am
the way," He said, "No man cometh to the Father but by Me." So that in coming to God, it must be in dependence upon Christ and His atoning blood. Returning directly to our subject, prayer is the source of strength in which the Christian must meet the duties and difficulties of life. Every real Christian is aware that to reduce prayer to forms, is to drain it of all virtue, with no power to guide or comfort. Let us recommend therefore that special attention be paid to the condition of mind needed for prayer. Let the mind be toned down, calmed, solemnized, by taking in the thought of the presence of God, and the sublime idea of coming to Him. We have already sought to indicate what may well occupy the mind in connection with our stated times of prayer. Recall these or such like thoughts. Think of the majesty, wisdom, power, and love of God. What elevating subjects to kindle in our hearts some precious sense of WHO it is to whom we come to present our prayers, supplications, and thanksgivings.

But a ready excuse with many is that their occupation leaves no time for what we have described in connection with prayer. The answer to this is twofold. First, that time may probably be gained by a little self-discipline which every one should readily bestow on what relates to our salvation from the snares we must meet in this world. Let conscience answer whether, despite all this pressure of occupation, time is not continually made for engagements of an agreeable nature; and if made for them, why not for more serious engagements ? Secondly, in prayer, as in other things, a little done well is better than more done superficially. Let it be remembered that both the precept and model which our Lord has given us, rather discountenance long prayers. He has counseled us against using vain repetitions, and thinking we shall be heard for much speaking; and what, we call "the Lord's Prayer," is such as to invite the petitioner to pause upon each clause and expand its meaning for himself as he goes along.

But again, lest an honest and tender soul be discouraged at the sense of its emptiness, dulness, and lack of enjoyment in prayer (which we all more or less experience at times) let it not discourage our continuance in the stated times for prayer. This very emptiness and lack of joy which we experience, may turn to real profit, if it but leads us to a deeper apprehension of our nothingness, of our being but dry trees whose help must be from the Lord, to whom we unbosom all this barrenness and drought. Be of good cheer, brother, sister; your Lord sees it all, and He is the smitten Rock from whom the living waters flow to His thirsting people in a dry and barren land.

( To be continued.)

Ques. 10.-Dear Mr. Editor, will you please explain Romans 1 :20, "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse."

Ans.-The invisible God has manifested Himself (that is, in part revealed Himself) in His works-as all workmanship manifests its maker. In every part of the world man has this testimony to the awful majesty, the power, the wisdom and goodness of the Creator stamped upon all His works. "The heavens declare the glory of God, and the firmament showeth His handiwork" (Ps. 19).

Why then do not men everywhere worship Him, the only and true God, whose glorious works are clearly seen in the heavens above and in the earth all around? Why do they worship the miserable works of their own hands rather than the Creator? Verses 21 and 28 tell why. For, in turning away from God, the Holy One, man is deceived by the Devil. Not because of darkness, which he cannot help, will God judge man, but because of the light which he refuses. The heathen (having the light of creation) are inexcusable for dishonoring their Maker ; but Christendom, having the added light of Christ and revelation, the testimony of God's Word, has much greater guilt in turning away both from the light of creation and of revelation.

Ques. 11.-Please give us your thoughts on Matt. 6:22, 23, " The light of the body is the eye:if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness."

Ans.-What the eye is to the body, the heart's purpose is to the inward man. The Lord uses natural things as symbols of the spiritual. The eye, receiving the light of the sun, becomes the lamp to guide the body. In like manner, if the spiritual eye (the conscience) be "single" (pure), illuminated by the word of God, it will produce a consistent life to the glory of God. A man fixing his eyes on the point he desires to reach, makes a straight path to it; on the other hand, if the heart's motive is not pure with God, moral darkness is sure to result ; and how great then will that darkness become !

"For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God " (Rom. 8 :19-21).

The viewing of a great ruin generally calls forth admiration, and it also calls for meditation, though some are ready to condemn the heart and eye that can linger with wonder and admiration over what is the witness of decay and of death. But I venture to tell such that we may admire and meditate over a ruin without fear or self-judgment. The redeemed creation will bespeak the power of sin and death over the old creation, while the redeemed shall display the boundless, glorious victory of death's Destroyer. And the thoughts of the Spirit of God, the mind of Christ, as well as heaven and all its hosts, will linger over that ruin and its redemption for a happy eternity. "Sing, O ye heavens; for the Lord hath done it! Shout, ye 'lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob! " And, also, " Joy shall be in heaven over one sinner that repenteth, more than over ninety-and-nine just persons which need no repentance."

This is heaven's admiration of the ruin and its redemption; and these are the ways of God. The operations of His hands were of old His delight, and the counsels of His grace are now His delight,
and the attending angels have their music and their dancing in the Father's house.

"The land shall not be sold forever," says the Lord; "for the land is mine" (Lev. 25:23). Man has a term of years, in which it is left in his power to disturb the divine order. For forty-nine years in Israel the disturbing traffic might go on, but in the 50th year the Lord re-asserted His right, and restored all things according to His own mind-it was a time of "refreshing" and of "restitution" as from His own presence.

Oh bright and happy expectation! "The earth is the Lord's, and the fulness thereof," is the proclamation of psalm 24 :1:Then the challenge goes forth, "Who shall ascend into the hill of the Lord ? " -that is, Who shall take the government of this earth and its fulness ? and answer is made by another challenge to the city gates:"Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of glory shall come in;" and this King is " the Lord of hosts; He is the King of glory! " It is a fervent form of words whereby to convey the truth that the Lord, in strength and victory, the Lord as Redeemer and Avenger, should take the government.

In Rev. 5 a like proclamation is heard:"Who is worthy to open the book, and to loose the seals thereof ? " And the answer from every region is this, It is " the Lamb that was slain, the Lion of the tribe of Juda." He who sat on the throne gives the answer by letting the book pass from His hand into the hand of the Lamb. The living creatures and crowned elders join in that answer by singing their song over the triumph of the Lamb and the prospect of their reigning with Him over the earth. The hosts of angels add to it, by ascribing all wisdom and strength and honor and right of dominion unto the Lamb; and every creature in heaven, on earth, under the earth, and in the seas, in their order and measure, join in uttering the same answer. The title of the Lamb to take dominion in the earth is thus owned and verified in the very place where alone all lordship or office could be rightly attested-in the presence of the Throne in heaven.

Tho nobleman has now gone into the distant country to get for himself a kingdom. Jesus, who refused all power from the god of this world (Matt. 4), or from the selfish desire of the multitude (John 6), takes it from God; in due season He will return, and those who have owned Him in the day of His rejection, shall reign with Him in the day of His glory ; those who have served Him now, shall reign with Him then.

In the prospect of such a day, Paul says to Timothy, "Keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ:which in His time He shall show, who is the blessed and only potentate, the King of kings, and Lord of lords." And in the like prospect the same dear apostle could say of himself, " I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love His appearing."

May the Lord give to us-for we need it much- more of the like spirit of faith and power of hope! Amen. J. G. Bellett

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, awaiting the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference ; but others save with fear, snatching [them] out of the fire; hating even the garment spotted by the flesh " (Jude 20-23).

The saint of God needs to daily build himself up on his most holy faith. It is the revealed will of the Lord that is thus called here, in verse 3. That faith has been once for all revealed. On it the believer rests. This implies continual feeding upon the Word, that the soul may be nourished and the spirit edified.

But linked up with this we have prayer in the Holy Spirit:not perfunctory saying of prayers, but spiritual communion with God, bringing to Him every need and every difficulty, assured that He waits in grace to meet the one and to dissolve the other. Praying in the Holy Spirit can only result from a walk in the Spirit. For if there be not self-judgment, prayer will be selfish. We shall ask and receive not, because asking that our own lusts may be gratified. But when Christ is before the soul, and the heart is finding its delight in Him, the Holy Spirit will Himself indite those petitions that God delights to grant.

A definite command follows:"Keep yourselves in the love of God." Mark, it is not, " Keep God loving you." Such a thought is opposed to that glorious revelation of Him whose nature is love. The Cross has told out to the full all that He is. Daily the believer is given to prove this loving-kindness. Nor does the apostle exhort us to keep loving God. The divine nature in every believer rises up in love to Him whose grace has saved him. "We love Him because He first loved us."

But here we are told to keep ourselves in the love of God. It is as if I should say to my child, "Keep in the sunshine." The sun shines whether we enjoy it or not. And so God's love abides unchanging. But we need to keep in the conscious enjoyment of it. Let nothing make the tried soul doubt that love. Circumstances cannot alter it. Difficulties cannot strain it, nor can our own failures. The soul needs to rely upon it, and thus be borne in triumph above the conflict and the discouraging episodes incident to the life of faith.

Then we have a fourth exhortation, carrying the heart on to the coming of our Lord Jesus Christ. We are to await His mercy unto eternal life. We have eternal life now, by faith in Him who is Himself the life eternal. But we are going on to the scene where life shall reign, where everything will be suited to the life we already have communicated by the Spirit. This is at the end of the way; so the trusting soul looks up in hope and waits in patience for the return of the Lord.

The next verse tells us how to deal with bewildered souls, led astray by the wicked deceivers against whom we have been warned.

There is considerable manuscript variation here. In addition to the text given above, the following is suggestive:"And some convict, when contending; but others save with fear, snatching them out of the fire; hating even the garment spotted by the flesh." There is not much difference in the meaning of the exhortations. Either would direct that a godly discrimination be used in dealing with persons taken by error. A hard and fast rule for treating all alike is contrary to this verse, and to the tenor of all Scripture.

Souls have sometimes been driven further away from the Lord by unwise persons who so dreaded contamination with error that they did not seek, in a godly way, to recover and clear the deceived one. 2 John 10 is decisive and simple as to a wilful teacher of what is opposed to the doctrine of Christ. Such are to be shunned, and even refused a common greeting.

But other methods apply to dealing with their dupes, often entrapped through ignorance; though undoubtedly an unholy will has been at work or they would have been kept by divine power in the truth. Often what is needed is to deal with the perverted one as to his ways, rather than the teaching he has imbibed. When there is self-judgment, the Paraclete can be depended on to do His blessed work of guiding into all truth.

Others need to be snatched from the fire; energetic effort made to warn and deliver ere the evil gets so firm a hold upon them that it will be too late to seek their blessing.

Truth is learned in the conscience; and only as one walks carefully and soberly before God is there security from error. Because Hymenaeus and Alexander did not maintain a good conscience, they made shipwreck of the faith-as have untold thousands besides (i Tim. i:18-20):this is the necessary result of enlightenment in divine things, depending on the Holy Spirit's activity in taking the things of Christ and revealing them to His own. Where He is grieved by a careless demeanor and loose ways, He no longer establishes the soul in the truth, but His activity is manifested in bringing home to the conscience the sin and failure that have dishonored the Lord. Therefore, if there would be growth in the knowledge of His Word, there must be a walk in the power of the Spirit ungrieved.

So, in seeking the recovery of those who have erred from the truth, this ministry to the conscience must not be lost sight of. For while there may be ability to overthrow the reasonings of one astray, or meet all objections by direct Scripture, even cause him to see that his position is biblically and logically untenable, yet the state of his soul may remain as wretched as ever.

But when the deceived one is dealt with in the fear of God, in holy faithfulness, his restoration to communion will be the first step sought:then he will be in a state to appreciate the seriousness of the evil teaching in which he has been taken as in a net when he wandered out of the right way.

But in all this there needs ever to be godly concern lest one become himself defiled when seeking to recover another from defilement. This is what is especially emphasized in verse 23. H. A. I.

2.-THE ASSUMED LIMITATIONS OF THE LORD JESUS CHRIST AS MAN ON EARTH

At the suggestion of A. E. B. John 14:8-13 was read.

C. C.-The Lord says, "I speak not of or from Myself"-that is, He did not speak independently; He was speaking the words that He had received from the Father.

A. E. B.-Here it is "words;" in the 12th chapter it is "commandments." It is the same in principle.

C. C.-He is not alluding to the essential unity with the Father; but as man here He made the Scriptures a study. At twelve years of age He went up to the temple and definitely entered upon His responsibilities as a disciple of the law. And in this He was about His Father's business; it characterized Him through those eighteen years following until He entered on His special work.

H. A. I.-His boyhood was perfect. He was not what we would call a precocious child; there was nothing forward about Him. He is not said to be teaching the elders in the temple. He was hearing them, and asking them questions. Is not all this part of His perfection ?

C. C.-Yes; He was a normal human person in every stage of life, the sinless Son of God, and ever subject to the Father.

B. C. G.-That passage, "as His custom was," is instructive. He was accustomed to attend the synagogue service on the Sabbath day. He was a regular attendant, as we say; thus honoring the law of Moses.

C. C.-And as a student of Moses He would meditate in the law of the Lord and receive instruction through meditation. See Psa. 16:7.

A. E. B.-As in the first psalm, which refers primarily to Him.

C. C.-Yes; and thus He received the words of the Father. Undoubtedly there were communications direct from the Father throughout His entire life also, as at the grave of Lazarus where He was answered by the voice from heaven, and He says, "I thank Thee . . . that Thou hearest Me always."

F. J. E.-On that occasion He waited three days before He went-waiting for orders.

B. C. G.-And so as to the feast. He could say, "Your time is alway ready." But He would not take a step until He received instruction from the Father to do so.

C. C.-It is not only intensely interesting, but most profitable, to study the life of our blessed Lord from this stand-point, to consider His perfect submission to the will of the Father.

A. E. B.-He says, "I am in the Father, and the Father in Me." That is not personality, is it?
C. C.-No; it is community of life and nature, but it was being manifested in a life of dependence, obedience and subjection to the Father.

A. E B..-Seeing one Person we see the expression of all. All are identical in life and nature.

C. C.-He was in perfect accord with the will of the Father. He was characterized by this. He said, "Lo, I come to do thy will, O God." But our present point is that as a man He had to learn that will from day to day. He learned it by meditation in the Word of God and in communion with the Father.

A. E. B.-"According to the volume of the book"-that is, He came according to the outline of the prophetic scriptures.

F. J. E.-It is said that He learned obedience by the things that He suffered. In what sense did He learn obedience ?

C. C.-Before incarnation He had no such experience. But having come into a position where He was the subject one, He learned obedience.

B. C. G.-He did not learn to obey as though there were resistance, but the point is He learned a new thing, experimentally-obedience.

C. C.-He was not one who had no will of His own, as people sometimes say. He had a will as a true man, but He subjected His will to the will of the Father. He never exercised His will in independence. He would not have been a perfect man if He had no will. Think of Him never exercising His will of Himself!

F. J. E.-To the leper He said, " I will."

C. C.-Yes; but in doing that He was exercising His will in accord with the will of the Father.

H. A. I.-And for us this is true Christian obedience. We often hear people say that "God wants a broken will." This is wrong. A man with a broken will is a crushed man, a useless man. But He would have us subject our wills to Himself. If we refuse, He may have to break them. The apostle Paul had a tremendously strong will, but it was subjected to the will of the Lord.

A. E. B.-Do you think that John 14:11 explains the perfect unity ? In Him you see the Father's will fully manifested.

C. C.-Think of the Father looking- down upon the earth and beholding a man (in a scene where God had been so terribly dishonored) who was absolutely subject, who had no desire save to glorify Him! What perfect complacency! His communion with the Father was uninterrupted.

F. J. E.-What of the cross, where He cries, " My God, my God, why hast Thou forsaken Me ?"

C. C.-There He was being made sin; and as standing in the sinner's place, He could not say, My Father. It is, My God. Even in His abandonment He vindicates God:"Thou art holy," He says (Psa. 22:3).

H. A. I.-Many have difficulty here. They do not see that He was the whole burnt offering, a sweet savor, and the sin-offering at the same time. He was never more dear to the Father's heart than at the very time He was forsaken by God as taking our place.

A. E. B.-It was God as judge who forsook Him, but the abandonment was so real, He could not say, My Father.

H. A. I.-Yet the Father's love was unchanged.

B. C. G.-His communion was unbroken, save when He was bearing the wrath of God, when He was made sin.

F. J. E.-He says, "The Father that dwelleth in Me, He doeth the works." What does He mean by the Father dwelling in Him ?

B. C. G.-Is it not communion based on life and nature ?

A. E. B.-It is written of us, "Whosoever confesseth that Jesus is the Christ, God dwelleth in him and he in God." It is life and nature in fullest communion. New birth gives us the very life of God. And we are made partakers of the divine nature. It is communion. It is not putting us-in Deity.

B. C. G.-So we have, "The church of the Thessalonians which is in God the Father." That is not putting them in Deity. It is family relationship.

C. C.-Now in Phil. 2 we are told that the Lord "emptied Himself"-"made Himself of no reputation," in the common version. He emptied Himself of the exercise of His divine wisdom, omnipotence, omnipresence.

H. A. I.-Is there not a danger of pressing this too far, as in the Kenotic theory of the New Theologians, who say He so emptied Himself that He was subject to all human limitations, all the ignorance of His times ?

C. C.-Yes; but we need to see that as man He governed Himself by the Word of God. He did not draw on His essential knowledge.

B. C. G.-He knew all things, yet He did not act from that standpoint, but He received instruction from the revealed Word.

F. J. E.-Have we not something like that in the Old Testament? God said to Abraham, "Now by this I know;" yet in another sense He always knew.

N. T.-So the Lord says in one place, "I know that Thou hearest Me always, yet because of those that stand by I said it."
F. J. E.-In Phil. 2, "Made Himself of no reputation," does not fully meet the case, does it ?

C. C.-No; it does not go far enough. It is one word in the original, and it means to empty, to divest, oneself. He divested Himself of the glory which He had with the Father before the world was. He laid aside the majesty that was properly His, and He assumed a servant's form. He became a subject man, and was ever guided by the word of God.

B. C. G.-He came out of the circumstances of glory and came into other circumstances, but He was the same Person.

N. T.-On the mount of transfiguration, what glory was it that the disciples beheld ?

A. E. B.-His official glory was there manifested.

B. C. G.-It was not His essential glory; it was not a question of glory shining out, but rather of glory conferred upon Him. "He received, from God the Father honor and glory."

F. J. E.-Is it correct to say that He left the bosom of the Father ?

C. C.-He came forth from the Father's bosom.

W. H.-Was He not there still while on the earth ?

C. C.-Coming forth is not the same thing as leaving.

B. C. G.-The expression "leaving the Father's bosom" is taken as referring to affection. He never left His place in the Father's affections. He came forth from the circumstances in which He ever had been.

C. C.-And as having thus come forth and taken a servant's form, He voluntarily became dependent on revelation as to how to live in this scene. This comes out in the temptation. He lived by every word that proceedeth out of the mouth of God. He met the tempter with Scripture, and He would not act apart from a definite word from the Father. This was characteristic of His whole life. He assumed the limitations of one daily being taught by the Father. Take that much-disputed ;passage in Mark 13:32. He says that no one knows the day nor hour of His second coming, not even the angels, no, nor the Son, but the Father only. We have no difficulty as to angels; God had given them no revelation as to it. But neither had He given such a revelation to man. Now Christ was here as man; in human condition He learned by revelation. Think of Him as a student of the Scriptures:He could not find any word there to tell the day or the hour of His second coming.

H. A. I.-It is a great mystery how the eternal wisdom could be veiled in flesh, and as a man He increased in wisdom as He increased in stature.

C. C.-People cannot understand it, and we are told sometimes, "No man knoweth the Son but the Father;" so people say, Be careful, don't speculate. That is good; we need care here; but we do not need to be afraid of what God has revealed. We do not need to hesitate to follow the Word of God wherever it leads.

B. C. G.-There will always be a limit beyond which we cannot go. Scripture sets that limit.

C .C. – And so in Mark, they were asking for a revelation, they wanted to know the hour of His return. He replies, It has not been made known. The Father has not communicated it yet. He would not use His personal divine knowledge; He would not draw on His essential knowledge as God to communicate what was not a subject of divine revelation. He did not have that knowledge as a deposit.

W. H.-No one in creature-condition could have it unless God revealed it.

C. C.-It was a part of His perfection as the self-emptied servant not to know what the Scriptures had not declared, nor the Father revealed directly to Him. So He can truly say, " Neither the Son." But of course we have to recognize the fact that we cannot solve all mysteries connected with the person of the Son of God. He is a supernatural Being, and we cannot explain Him by any principles that apply to other men. People say, "Why is the Bible so written that we cannot clearly understand everything in it?" It is written to test our hearts. It is so written that he who will not be taught by it stumbles over it.

A. E. B.-The Lord says Himself, "The servant knoweth not what his Lord doeth;" and He was the perfect servant. So He reveals all that God reveals to Him; but this one thing was not revealed. He had not received it from His Father.

A Brother.-What answer would you give to one who claimed from such scriptures that the Lord was limited_ in knowledge ?

C. C.-He was self-limited. He divested Himself of His prerogatives.

H. A. I.-I like that word divested better than emptied. It seems to me it is not so likely to be misunderstood. You empty what is within. You divest yourself of what is without. He did not cease to be God when He became man, but He divested Himself, as you have said, of His prerogatives of Deity. He took a servant's form and place.

A. E. B.-He chose not to use His omniscience and His omnipotence, just as having emptied Himself, He had laid aside His omnipresence. As man He could not be omnipresent. So with all His prerogatives.

C. C.-Yes; it was a great descent on His part to become flesh, to become man. He was not "made" flesh, as our Authorized Version says. It was voluntary. He became flesh.

F. J. E.-What would you say of Gal. 4:4, "Made of a woman, made under the law ? " You say He was not "made" anything. Some might have a difficulty as to this passage.

A. E. B.-J. N. D.'s version reads, "Come of a woman, come under law." It was voluntarily so. Again, in Phil. 2 it reads, "Made in the likeness of men." It should be, "Taking His place in the likeness of men"-His voluntary act.

B. C. G.-And the blessed truth for our souls is that He who thus stooped so low for our redemption is the One "whose goings forth have been from of old, from everlasting."

C. C.-Yes; He did not cease for one moment to be God, though He took the servant's place, and became a learner, guided as a man on earth by that same word of God which guides the steps of every subject one to-day. He was the pattern, dependent man. His delight was to do the Father's will as He learned it from the Scriptures and the Father's direct communications. Beyond that He chose not to go.

CALENDAR:July 16th to Aug. 15th, 1920.

Daily Bible Reading

July 16th, 1 Thess. 1; July 31st, -2 Tim. 2; Aug. 15th, Heb. 9
Memory Work. …………………. Ephesians 5:1-21
Good Reading …. C. H. M.'s Notes on Numbers, pp. 94 to 201
Monthly Question:-What are the characteristic features connected with the Lord's coming asset forth in the Thessalonian Epistles; and what is the difference between " the day of the Lord" and "the day of Christ" (Phil. 1:10) ?

In the group of Epistles which we read this month we have the first one Paul wrote (1 Thess.),and the last (2 Tim.). The 2d to Timothy, Titus, and Hebrews are supposed to have been written near the end of the apostle's life, from 65 to 69 A. D. What a life of loving service, of wonderful devotion to the Lord and His people, with suffering (surpassed only by that of the Lord Himself), as we trace his life and labors from his conversion to the end in Rome's prison. It is summed up in his own words, " For me to live is Christ," and he could say, " Follow me." The Spirit of God has brought before us in the Epistles many varied features and experiences of this devoted servant. Let us read and ponder over his life-story which we might well make a subject of closest study.

Notice how in both 1st and 2nd Thessalonians the Lord's coming is referred to in every chapter. Although these epistles are simple in character (the first being written to converts only a few weeks after their conversion), yet a wide range of truth is suggested in them. We have distinct teaching as to the Trinity, the second coming of Christ, the day of the Lord, the threefold nature of man, the Christian walk, sanctification, resurrection; election, assurance, conversion are referred to; the eternal judgment of the wicked, the overthrow of Antichrist, the apostasy, how Satan's power will be manifested, are set forth. The assembly is viewed in its moral relationship and practical life, so that it is spoken of as " in God the Father "- an expression peculiar to these epistles.

The epistles to Timothy give what becomes a man of God, both in connection with the house of God as such, and also in relation to the condition in which it has come through man's failure. Titus has much the same character. In 2 Timothy two evil persons are mentioned in each chapter:consider the forms of evil connected with them. In these epistles, the warnings and instructions given to Timothy in view of the conditions characterizing the last days, are most important for us.

The great truth in Hebrews is that everything centers in and around the person of Jesus, the Son of God. He is Captain of salvation, Apostle and High Priest, our Forerunner, Minister of the heavenly Sanctuary, Mediator of the new covenant, Leader of faith, the Great Shepherd of the sheep, the One crowned with glory and honor who is coming again to bring us into the rest of God.

Our memory portion has the practical character which we have observed marks our Daily Reading for this month. May we hide His word in our hearts, that we may have truth in the inward parts, and so live by it. The five chapters of Numbers which we are to peruse with dear C. H. M. will afford much practical instruction. Give special heed to the law of the Nazarite.
May the Lord give you all very much from these varied portions of God's blessed Word. They are greater treasure than the riches of Egypt.

Correspondence

One writes, " I send this letter as testimony of the blessed promises I have enjoyed from last month's reading and memory work."

Another, writing on behalf of quite a number who regularly meet together, says, " We all heartily enjoy our Y. B. D. meetings, and get much good from them, also enjoy reading Help and Food."

Let us be encouraged to " consider one another, to provoke unto love and to good works, not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another:and so much the more, as ye see the day approaching" (Heb. 10).

I mentioned last month having received an interesting letter of suggestions, and now pass them on for our mutual help. The thoughts expressed have a twofold object in view-that young believers should be exercised about being prepared to fill the ranks, as one and another are called " home;" to become helpers one of another in our associations, whether in the assembly, the home, in social life, or in business. Two things are mentioned as very necessary for this:freedom from worldly entanglements, and attention to spiritual things, giving them first place.

As to the first object in view-preparation to fill the ranks-the young believer finds himself in need of help. The soldier must be trained, his weaknesses overcome, and his abilities developed. The prime necessity for this is prayerful exercise in secret and diligent study of the Word. " Thy words were found, and I did eat them" (l Tim. 4:12,15,16; 2 Tim. 2:15). But when it conies to taking any public part among God's people, the young believer finds hindrances:a prominent one is self-occupation, which is closely allied with the fear of one's brethren, the fear of man. Earnestly seek the Lord for deliverance from self-occupation. Remember it is before God we are to minister, and it is the Lord we are to serve; this will preserve from going too fast, and from being held back by the fear of man. Sometimes young brothers are hindered by thoughtless or loveless criticism when a beginner lisps out his worship, or gives a word of testimony in the gospel. Let no such criticism be made; let love be the spring in correcting where needed. Let encouragement and a helping hand be given, not a "cold shoulder," or even indifference. Impatience, undue criticism on the one hand, or on the other, monopolizing of meetings by any, either old or young, is certainly to be avoided. Let the nest be stirred up, that the young may learn to fly. Let dependence upon the Holy Spirit in all service be a reality. This means exercise and repression of the flesh, with waiting before God, and first of all in the secret place.

There are activities in which young believers may be very helpful, both to themselves and to the assembly. Unite together for street meetings, hospital work, and tract distribution. Let such service be done with united effort, and come together to compare notes, the places visited, districts covered, and cases of interest found by the way. It will give abundant reasons for prayer, for special needs and interests to pray for.

The social life also needs to be considered, and place given to it in a wholesome way. In this connection, let singing be a feature, not only because of the pleasure it affords, but as it can be put to practical account by learning hymns which can be used in lines of service we are following. Then, in conversation, let useful topics and spiritual interests be our general engagements, not the frivolities and novelties of the day. Let us talk of the wondrous works, ways, and words of God. A large field of interest is open to us in Missionary work, both home and foreign, A large literature has grown up around the work of Missions which is both very interesting and inspiring. For example, why not take an interest in the work among the lepers in India ? Get in touch with those who have charge of such work; do what we consistently can, by sending the gospel and spiritual help to them, with whatever may be for their material comfort. Many such activities might be made subjects of interest in our social gatherings, and furnish opportunities for doing "good unto all men, especially unto them who are of the household of faith" (Gal. 6:10).

Opportunities and Responsibilities

I give you now the last contribution to this section of our department. I hope others are on the way. Let me hear from you; it may encourage and help many to learn of your experiences and service.

A Teacher's Opportunity

"Surely in teaching we may find many opportunities. Every teacher should start the day with a thought which will help mold the character of her pupils. Christian teacher, seek to bring out some simple lessons from your nature-study, poems or stories, which will speak of God's wondrous works. Seek to reflect Christ in your morning talks. God often encourages by advancement of those who are faithful to His Son. Our reading might weave its way into those words of greeting which are so necessary to the success of any school day. And what an influence this may spread to the homes. This week a mother wrote asking me for some bedside prayers to teach her little ones. I visited her and had quite a talk, promising to send her some "prayers " (with a little Testament and a few tracts.) She has sent for more, and the child tells me she reads them to the family every evening. Another occurrence. One of the older boys came to my room asking if anyone had found a pocket Testament. To my astonishment,. several asked what a Testament was. After showing them mine and telling about it, this boy told me he carried it in memory of his mother who had died. He has found the Testament, and comes in often to talk of what he has read.

" May the Lord help us to use every opportunity and not be afraid to speak for Him. H. P."

The Question Box

The three following questions have been sent in, and they relate to matters prominently before men's minds to-day. The consideration of how to answer them should prove helpful.

Q. 22.-Is there any scripture to show we cannot talk to departed spirits?

Q. 23.-What scriptures forbid intercourse with such spirits?

Q. 24.-Is there any scripture to prove that there is no annihilation?
Please address all correspondence for the Young Believers' Dept, to

John Bloore, care of Loizeaux Brothers, till further notice.

The only One who ever came
To bear our judgment, sin and shame,
Is He who bears the lovely name Of Jesus!

The One by whom God's love was shown,
The One who left His radiant throne
And came for mortals to atone, Was Jesus!

He came to earth in all its blight-
A world of sin, a world of night-
He came the deadly foe to fight, On Calvary.

How vast, how great the stores of grace
He lavished on a sinful race!
In love he took the culprit's place, In judgment.

The tomb could not the Saviour keep;
His was to be a transient sleep;
His mourners had not long to weep-He arose.

And now He lives on high to plead
For those for whom He once did bleed:
He meets His people's present need, Up there.

Soon, from this lonely vale of night,
He'll take His Bride to scenes of light,
He'll share with her untold delight, For ever.

O saints of God by blood set free,
O what a bright eternity
He won for us at Calvary! Adore Him!

Now, let not this vain world allure
Our hearts from Him who did endure
The cross, to make our title sure To glory.

Oh, may His love our souls constrain
To serve Him here with might and main,
Until o'er countless worlds we reign, With HIM!

C. C. Crowston

CALENDAR:Dec. 16th, 1920, to Jan. 15th, 1921.

Daily Bible Reading

Dec. 16th, Ex. 26; Dec. 31st, Lev. 1; Jan. 15th,Lev. 16
Memory Work……. …………. Colossians 2:6 – 3:4
Good Reading, C. H. M.'s Notes on Deuteronomy, pp. 107 to 208
Monthly Question:-Note twelve great elements which enter into the Tabernacle service, and find the interpretation, or spiritual meaning, of each. For example:the victim, the blood, the fat, etc.

In our daily reading we have entered upon the account of the Tabernacle. It expresses, in figures, the way of communion between God and His people, on the ground of redemption; all exhibiting in this connection the glory of the person and the work of Christ.

The metals mentioned typify divine glories:-gold, the deity of Christ; wood, the humanity of Christ; silver, the work of atonement; brass, enduring righteousness, maintained in the sacrifice of Christ. As to the materials of the tent, the white linen, in the vail and entrance curtains, speaks of His spotless purity. The blue, His heavenly character; the purple, His kingly character; the scarlet, of the suffering yet glorified One; the goats hair, of the sinner's Substitute; the rams' skins, of His consecration unto death; the badger skins, of His separation and holy resistance to evil. The brazen altar preeminently speaks of Christ's offering of Himself to God for us; the laver, of His cleansing us by the Word; the table, Christ as the bread of our communion; the lampstand, Christ as the theme of our worship; the ark, Christ as the propitiatory. All these types and shadows are figures of how we are linked with our blessed Lord.

In Leviticus, chaps. 1-6, we get the ritual of sacrifices, in which, under a wonderful variety of symbols, the perfect sacrifice of Christ is presented, both in its Godward and manward aspects. In connection with both these lines of truth, let us urge you to procure Mr. Ridout's book on the Tabernacle, and Mr. Grant's on "The Atonement," in which the whole typical system is expounded, and the New Testament's teaching upon it unfolded.

FRAGMENT In our memory verses for this month, note the following words of prime importance for study and meditation :Received, Walk, Rooted and Built Up, Complete, Dead, Buried, Risen, Quickened, Forgiven.

" Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart:for I am called by thy name, 0 Lord God of hosts " (Jer. 15:16).

The Successful Ones.

It is a pleasure to note that the number of those who have persevered in our memory work, and achieved the recitation of Ephesians, has increased over those who were successful with Galatians-four more, thus far. We hope that additional names may yet come in, though overdue. Here is the list:
*Ruth Hawn………….. Avonmore………… Ontario, Can.
Marguerite Couch…….. Ottawa………….. " "
Mrs. Wm. T. Helmer….. Cumberland……… " "
J. Douglas Ferguson….. .Cumberland……… " "
*Alma Grant-………….Guelph………….. " "
*Bessie Lyall …………. Guelph………….. " "
John A. Algreen………. The Current………….. Bahamas
Agnes Algreen………..The Current………….. "
Malvena Elden ……….The Current…………. "
Mabel Weech………… The Current………….. "
May Ingram…………. The Current………….. "
* Annie I. Gow …………Fulton………………. Delaware
Mrs. M. M. Cowell……. Camden……………. New Jersey
Frederick B. Cowell…… Camden………. …… New Jersey
*Edna Tinley…………. Baltimore……………. Maryland
*Dorothy Howard……… Baltimore……………. "
*Mildred Howard ……… Baltimore……………. "
Ralph West………….. Brooklyn……………. New York
Mrs. G. L. Severy……. Detroit……………… Michigan
*Mrs. D. Fraser……….. Detroit……………… "
*Carrie Schwartzel …….. Detroit……………… "
*Mabel Stockford ….. .. .Detroit……………… "
Earl Holmes …………. Detroit……………… "

*Indicates those who were also successful in memorizing Galatians

Missionary Notes and Current Events of Interest

Some of you may have heard that Miss Mercy McCandless, of Philadelphia, Pa., has decided to go to the foreign field. Believing that others would be interested, I wrote to her, asking for information which could be passed on, that our prayers may be intelligent.

She writes (Nov. 6):

"I expect (d. 5:) to leave for Africa in a few weeks. The district in which I will be is Inkongo (near Lusambo), River Saukuru, Belgian Congo. On Dec. 3rd I expect to sail for England, where I will join those with whom I am going. We go to Belgium to take the steamer for the Congo, up which we go as far as the River Sankuru, and then south. It is a several weeks' journey. The brother and sister with whom I am going (Mr. and Mrs. Wilson), have been there for some time, but had to come back to England because their little boy was unable to stand the climate.

" In regard to the work, Mr. Wilson writes:' We now have the New Testament in the language of the natives where we are, also Genesis aud Exodus; and Mr. Westcott is hoping soon to have other parts of the Old Testament finished. Then I myself have learned a new language, of a tribe beyond us, and am hoping soon to send the Gospel of Luke to be printed in their language. This tribe inhabits a district 200 miles long, and at present there is not a single missionary among them ; and I think I am the only white man who has learned their language, If twenty brothers and sisters were to go with us there would be work for all.' "I did not expect to write so much, but felt it would be of interest to you to know a little of the work those out there are doing. I can never tell you what the memorizing and reading has meant to me-what real help and joy! I trust it will continue, and many be led to study their Bibles more.

" I hope to keep up with the reading and memorizing, if possible, even if I am no longer in the States."

Our prayers, interest and love follow our dear young sister in going to the "Dark Continent " with the True Light, and we hope that she may find opportunity from time to time to write to the Y. B. D., so that we may keep in touch with her in this good work.

Let us not forget that we owe practical fellowship with those who go out.

Miss McCandless is the third messenger who has gone from us to Africa, the other two being Dr. and Mrs. Woodhams.

I suggest that any who wish to minister to those in the foreign field, send their gifts to Loizeaux Brothers, 1 East 13th St., New York City, who will acknowledge the receipt of such gifts, and see to their distribution as directed by the givers; or, if left to their discretion, it will be sent according to the known needs. The receipts sent will bear a specific number for identification, and a quarterly statement will be printed, showing the contributions, and to be identified, not by the name of the giver, but by the receipt number.

The following is quoted from one familiar with foreign work:" Generally speaking, unless the remittances are more than $50, it is far better to send the sum to a central fund at home, because (a) it saves the missionary much labor in acknowledging; (b) it avoids waste, often of a substantial amount in exchange, postage, etc.; (c) it helps to prevent inequality."

As to current events which should be of interest to us, and might well be made subjects of prayer that God may bless His Word, I cull the following:

"Among the Balkan States the Bible is at a premium, because of the growing demand for the Scriptures. Before the close of the war many Serbian soldiers were formed into associations for the regular reading of the Bible. They are called " New Christians," and are now scattered throughout Serbia, spreading the gospel. Likewise in Greece such societies are springing up ; while in Bulgaria, a national society, formed for the nation's restoration, makes Bible reading one of its chief means to attain the end in view. In Roumania the desire for the Word is such as to far outreach the supply. In Czechoslovakia, where for years the words " Church," " Christianity," and even "Christ," have been synonymous with crime, tyranny, and oppression, a great change is working, especially among the student bodies in the universities, among whom infidelity has prevailed heretofore. Now they are being awakened to enthusiasm in Bible study. A Christian Student Movement is now firmly established. The fires that smoldered about John Huss have leapt again to flame in the liberty of the new Republic, and God's truth is marching on."
The writer adds:"A great movement is under way in the Catholic Church to break away from Rome:200,000 have joined this movement; they stand for a married priesthood, an open Bible, and the whole position maintained by Huss at the beginning of the Reformation five centuries ago."

Shall we not earnestly pray that this extension of Bible circulation and pronounced turning of men to it, may be greatly used in bringing many precious souls to the Lord Jesus ? " Out of the eater came forth meat." God is sovereign, and even out of such an "eater" as the Great War, He can bring forth meat, sweet and precious to the taste of our blessed Lord. Let us unite in prayer that it may be so, and thus enjoy it with Him.

Some Correspondence

"Christian fellowship is what is so much needed, especially in these last days, when the children of God themselves, instead of being more conformed to the image of their Lord, their hearts are chilled by the world and its ways, and the mutual help and affection seem lost . . . The Y. B. meetings have steadily continued. The growth in numbers has not been phenomenal, but spiritually there has been improvement. I can see in many ways the effect of the constant study of these Old Testament Scriptures in broadening minds and hearts in the Lord's things. In prayer and worship meetings the scope has been enlarged, new themes and thoughts relating to the sufferings of Christ, the duty and responsibility of the child of God, have been expressed. Also a deeper fellowship in the gospel has been manifested."

Ottawa, Ont.

These are encouraging results, and much to be desired in all our gatherings. May the Lord grant growing interest and blessing. Another writes:

"To-night we meet again to continue on the two last monthly questions. These have been very profitable, in that they produce more searching." Detroit, Mich.

" It is suggested that when we come together for social gatherings, we talk over these questions more in detail, as we do not have much time in our meetings to go over them as we should." Schenectady, N. Y.

A very good suggestion indeed. Let me add another:When we come together, as above mentioned, suppose we make it a practice of singing the hymns in " Hymns of Grace and Truth," as well as in "The Little Flock." The book entitled " Melodies and Chants " is a compilation of tunes for "The Little Flock."

" Sing unto Him, sing psalms unto Him; talk ye of all His wondrous works" (Ps. 105 :2).

"Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Col. 3 :16).

Please address all correspondence for the Young Believers' Dept., to John Bloore, care of Loizeaux Brothers, till further notice

There is a teaching current and apparently gaining ground, that after the Lord Jesus comes for His Church, some who in this dispensation have heard and refused it, may then be saved. This grave error is in principle the same as the Russellite heresy of "a second chance" after this "day of salvation," in which the gospel is proclaimed, has passed. It is a false and soul-destroying teaching to which we call our readers' attention, else we should spend neither time nor energy to combat it. But the watchmen are called to sound the alarm when the enemy comes with what shall act as an opiate on the sinner's conscience-a soporific that he may continue in his sins until Christ has come and "shut to the door."

Let us then see what Scripture says in relation to this subject, fraught with so great and eternal consequences. We shall first point to positive statements of Scripture, and then examine the arguments of those who uphold and teach the error.

2 Thess. chap. 2 speaks of the apostasy and "the man of sin " yet to appear in the world after the coming of the Lord for His saints. There is now a hindering power, a restraining influence preventing the premature manifestation of this coming "wicked one," the Antichrist. But when "he who now hinders " (the Holy Spirit in the Church, we believe), is "taken out of the way,'-' the deceiver has full sway; and it is "with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a (the) lie; that they all might be damned who believed not the truth but had pleasure in unrighteousness" (vers. 10-12).And who are these, but those of favored Christendom who received not the love of the truth, when it was presented to them, and are found unbelievers at Christ's coming ?They had opportunity to be saved, but they loved their sins and Satan's lie rather than the truth of God. They took no delight in the gospel, they cared not for Christ, but " had pleasure in unrighteousness." And for this cause God sends them-not another offer of salvation, but-"a strong delusion;" they are given up to believe the lie of the Antichrist, and the result is that they all shall come under God's righteous judgment. These are the unconverted in Christendom, in contrast with those referred to in the 13th verse whom God has "chosen to salvation through sanctification of the Spirit and belief of the truth." Is there any hint of hope here held out for those who shall be found Christ-rejectors at His coming ? There is absolutely none; but there is the terrible announcement of what shall come upon them "because they received not the love of the truth, that they might be saved." The same two classes are seen in i Thess. 5:3, 4:"For when they shall say, Peace and safety then sudden destruction cometh upon them . . .and they shall not escape. But ye, brethren, are not in darkness, that day should overtake you as a thief." Mark the "they" and the "ye;" for if at Christ's coming one does not belong to the "ye" (the "brethren") they shall be surely included in the foredoomed "they"-the unrepentant. Is there any hint of a class in Christendom to be saved after the arrival of that day ?" Read and re-read the passage carefully and "judge righteous judgment ? "

But there is refutation of this delusive doctrine in the parable of the ten virgins (Matt. 25). The Bridegroom comes, and they that 'are ready (the saved) go "in with Him to the marriage; and the door was shut; " but the foolish, the unsaved of the self-styled " Christian nations," are shut out, and that forever-left without hope. The only answer given to their request for admission is the irrevocable, " I know you not." Is there any thing here to give rise to the idea of a later chance for those unconverted at the rapture? Rather, the reverse; all hope is cut off from the foolish, those not " wise unto salvation by faith which is in Christ Jesus' (2 Tim. 3:15).

In Luke 13:24-30 also we have what is of similar import. Here, too, the door is closed on those who had opportunity to be saved; they are shut out "when once the Master of the house has risen up." They plead that they had eaten and drunk in His presence, and that He had taught in their streets; but they had failed to profit by their privileges and the only answer to their knocking and their importunity is the soul-crushing command, "Depart from Me, all ye workers of iniquity."

But this is Jewish we shall be told. We may admit that it has a Jewish cast, but the principle applies to all who had opportunity to hear and receive the gospel, yet took no heed to it. They would not enter the open door of .salvation before the coming of the Lord closed it against them forever. Whether Jews or Gentiles they all shall share the same miserable fate; they are shut out from His presence, and branded as "workers of iniquity." Is there any shadow of hope held out in all this for those unsaved at Christ's coming again? None, alas, none! but there is the strongest proof that when Christ rises from His Father's throne to call away His blood-redeemed people, those unwashed from their sins are forever shut out.

They shall indeed "come from the east and from the west, and from the north and from the south, and shall sit down in the kingdom of God"(ver. 29), but they are not those who now hear the gospel of God's grace, and refuse it; they shall be doubtless, from the now unevangelized tribes, and nations, who have never yet had presented to them the truth of God's salvation. They are probably the same as those referred to in Isa. 66:19, "that have not "heard Jehovah's fame " nor "seen His glory," together with the "brethren" of the remnant scattered among the Gentiles (ver. 20).

In further proof of the falsity of the view under examination, take the book of Revelation. After the period of the Church outlined through the present period of grace in chapters 2 and 3, where is there any record of any one repenting in Christendom while the fearful judgments of God are falling upon that most guilty portion of the earth ? On the contrary we are told repeatedly that, "They repented not," either of their deeds or to give God glory (see Rev. 9:20, 21 and 16:9, n). What then becomes of the seemingly plausible arguments of the advocates of this error, that the taking away of the Church will produce such consternation among those left behind, especially in the families of believers, that many of them will be awakened and repent and be saved ? Where is the scripture proof of this ? Will not the Spirit be withdrawn from such as have rejected Christ ? And does not Peter tell us that the longsuffering of our Lord is salvation, not willing that any should perish ? (2 Pet. 3:3-9). Does he not give this as a reason why the Lord does not immediately return ? And does not this argue that, when He does come, the scoffers (with all the unsaved) must "perish,"- the last opportunity of salvation forever gone ?

These smooth-tongued teachers try to comfort those who are grieving over unsaved loved ones, sons and daughters, husbands and wives, brothers and sisters, fathers and mothers, telling them that they may, and probably will, be saved even after the Lord has come. The shock, they say, of missing so many will likely arouse them, and prayer offered now for them may be answered. Oh, what a fallacy! Job's scathing words may well be applied to them:" Miserable comforters are ye all ! " Is it any comfort to believe what is untrue, however pleasing the falsehood? For of this be certain, my reader, this teaching is utterly without foundation in Scripture. If you are a Christian and wish to see your loved ones delivered from the coming wrath, urge them to be saved now, agonize in prayer for them now ; aye, cry to God for their salvation night and day; for be you sure of this, that once the Lord Jesus has come and taken His own away, they will not repent-all who turned away to their sins and pleasures, and refused God's great salvation.

The only scripture I ever heard cited in defense of this form of disbelief is Revelation 7:9-17. I had heard that a certain well-known Bible teacher was spreading (though quietly) this doctrine under review, but he being reputed a very godly man, I was loth to believe it of him; and in order not to misjudge or mistakenly report him, I took with me a friend for witness, and at the close of one of his Bible classes, we told him what we had heard concerning him, as to this, and wished to learn from himself if he really believed any such thing. He appeared embarrassed, and was evidently shy, if not suspicious, of us. He sought not to commit himself; but as we would not permit him to hedge, he reluctantly admitted that such was his belief. And when we asked him on what scripture he based his belief, he referred us to the passage given above (Rev. 7:9). It was neither the time nor the place to argue with him; but sadly turn away, grieved that one of his reputation for godliness and knowledge of the Bible should carry about a doctrine undoubtedly evil in itself and in its effects upon all who receive it. A deadening effect too it must have upon evangelistic zeal; for if there is hope and probable repentance for those left behind at Christ's coming, why "endure all things for the elect's sake!" (2 Tim. 2:10) why be "partakers of the afflictions of the gospel, that I might by all means save some" (i Cor. 9:22, 23).

Let us examine briefly the passage cited in Revelation 7. As perhaps most know, the 144,000 sealed in Rev. 7:1-8 are the Jewish remnant, kept by the power and grace of God through the great tribulation period. The number, no doubt, is symbolic; the tribe of Dan is omitted, either because they were the first to go deliberately and in a body into idolatry (see Judges 18), or because, as some think, the Antichrist is to come of that tribe (see Gen. 49:17; Lev. 24:n). John then sees "a great multitude, which no man could number (in contrast with the numbered ones of the preceding verses), out of all nations, and kindreds, and people, and tongues, etc." These are Gentiles saved through the great tribulation. It is not our purpose here to show in detail who those composing this triumphant throng are; this has been ably and fully done by others. See the pamphlets, " Who will be saved in the Coming Period of Judgment? " and "What Saints will be in the Tribulation ? " to be had of the same publishers, postpaid, 10 cent. Our purpose is rather to demonstrate who they are not.

Because they are "of all nations, and kindreds, and people, and tongues," it has been argued that some of these must have been saved from the nations of Christendom. But not necessarily so; for the vision shows them in their final triumph at the close of the tribulation, after the apostate nations of Christendom have been judged by the Lord, while these triumphant ones in John's vision are those left upon the earth after God had swept away the apostate peoples of the so-called Christian world. We may grant that children not arrived at the age of full accountability may pass through the tribulation period of seven or more years and be saved out of it, but this is quite a different thing than having heard and refused the gospel of God's grace.

God's word to the unsaved is, "Behold, now is the accepted time; behold, now is the day of salvation" (2 Cor. 6:z), and "To-day, if ye will hear His voice, harden not your hearts " (Heb. 4:7).

O professed Christian teacher, pastor or evangelist, will you, dare you, hold out to sinners who refuse Christ now, any hope of salvation in the age to come ? Oh, how cruel; and what a load of guilt shall be charged to your account in that day, before the judgment seat of Christ! Oh, warn them, exhort them, persuade them that " NOW is the accepted time, NOW is the day of salvation," and if they are not saved in this day of grace, "the acceptable year of the Lord," there remains for 'them only that terrible "Depart " in the coming "day of vengeance of our God." Make sure you are able to say at the last, with His servant Paul, "I am pure from the blood of all men " (Acts 20:26).
C. Knapp

Oh, wondrous truth! – how could it be
That Christ should condescend
To tabernacle here in flesh,
That He might us befriend ?

Such was our need, and such His love,
That He must man become
If we would His redemption know,
And share His glory-home.

He took the form of sinful man,
Our Substitute to be:
And under our death-sentence died
On Calvary's cursed tree.

Though in the form of sinful man,
Free from the fall was He:
In Him perfection's glory dwelt,
From all pollution free.

Yet on the cross was He made sin;
Our curse by Him was borne.
The enemy had despoiled our race-
Of glory we were shorn.

But, glory to His matchless name,
He brought us vastly more
Than we had lost in Adam's fall-
He did more than restore:

For now are we the sons of God,
Heirs with Himself above;
Bone of His bone, His cherished bride,
Enriched with boundless love.

Oh what a destiny is ours-
What glories shine before!
Linked with the Bridegroom, Lord and King,
Whom worlds on worlds adore.

Oh, how shall we extol His grace,
Or rightly praise His name,
For raising us to such a place,
From depths of sin and shame.
'Tis feeble now, but soon we shall
Join the immortal choir;
And in true worship sing His praise
With tongues that never tire.

C. C. Crowston

In writing to the Corinthians the apostle Paul says that he was " minded to come unto them, that they might have a second benefit" (2 Cor. 1:15). God had used his first visit to their conversion, and he was confident that a second visit would be for further blessing.

But at the time of writing, his purpose had not been realized; the second visit had not been paid,"' and he raised the question:"When I therefore was thus minded, did I use lightness ? Or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay?" That is to say, when he failed to come to them this second time as he had said, he felt that his conduct needed an explanation, otherwise it might appear that Christians were at liberty to say they would do certain things, then fail to do them. He thinks that would be "using lightness;" it would be allowing the natural mind to have its say in divine matters-a way of saying "yes, yes, and no, no," as to the same thing.

Many to-day might think it an exaggeration to attach so much importance to the matter of carrying out one's purpose, but the apostle shows that the gospel is helped or dishonored in just such matters, and affirms that a changeable purpose was abhorrent to him, and that his failure to visit Corinth a second time needed satisfactory explanation, which he at once proceeded to give.

USING LIGHTNESS

Is there a practical lesson for us in the apostle's protest? Is there danger of our "using lightness" in the things of God ? There is. One may show great readiness with promises to do this or that, or go somewhere with the gospel, but neglect to carry out the promises. For example, brothers agree to meet at a given place for the proclamation of the gospel in the open air, but at the appointed time some fail to appear. – Sisters agree to help in this or that service, but fail to come and take their part, and for failures to keep promises make but trivial excuses. Does not such conduct reveal "lightness," a disposition to "purpose according to the flesh," a readiness to use words which in the end mean "yes and no."

Another form of "lightness" is a tendency to speak in exaggerated terms of one's interest in the Lord's things, while the life proves the expressions were those of sentimentality rather than honest concern; for it needed only a snow- or rain-fall, or even a visit from an acquaintance, to keep the exuberant person away from the meeting.

Again:It is understood that the hour of assembling on the Lord's day morning is, say n o'clock. The matter is well-known and agreed upon; but some arrive at 11.10, others at 11.15, and some even at 11.30. Is it not using "lightness" in matters concerning the Lord and His people ? It should not be forgotten, of course, that some have not control of their hours or circumstances, and the Lord's sympathy, and ours, may well go with such. We are liable to an error or oversight too, but such will be all the more conspicuous because of its rarity, and is not likely to be soon repeated. There are valid excuses for seeming disorder, and the Lord's interests will not be made to suffer by them in such a case.

MANIFESTING CHRIST
But the apostle further shows that "lightness" betrays a lack of the knowledge of the Son of God, and is a practical denial of the power of the gospel. For having cleared himself in the matter, saying, " But as God is true, our word toward you was not yea and nay," he proceeds to say:"For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in Him was yea. For all the promises of God in Him are yea, and in Him, Amen, unto the glory of God by us" (vers. 19, 20). Of the law it might be said that it was proclaiming "yes and no." It said " yes," if you will live according to and obey my commands; but it also said "no,"if you disobey, you shall be accursed.

But all the promises of God in Him (in Christ) are yea. In Him they find unconditional and gracious expression. All the blessing which God desired to confer upon man is affirmed and presented to us in Christ. If we look to Him, count on Him, we shall always find that God is saying "yes" to us. Moreover " all the promises of God in Him are Amen." They find their fulfilment in Him. The blessing of God is not " given away " to us as something apart from Christ. On the contrary, He is the blessing, and God is glorified in Him.

Now, how does the apostle use this as to the question raised ? What has the character of the gospel preached by Paul to do with the matter of his purpose to visit Corinth a second time ? Simply this:If his preaching was not "yes and no," his conduct would not be "yes and no." His preaching was "the Son of God, Jesus Christ," and He was "not yea and nay," therefore his conduct also was "yea." He was not the man to preach one thing and act another. If he preached Christ, he manifested Christ. Therefore the Corinthians were to understand that he would fear to "use lightness " by an act which would be a denial of the power and grace of that gospel which he preached. Oh, what a cleaving to the Lord with purpose of heart is revealed in his noble protest!

May we profit by it, and be an expression of Christ that will impart tone to our meetings, and go far to spread the savor of His name among those who know Him not. R. J. Reid

The love of God may be viewed in three distinct aspects. First, the love of compassion ; second, the love of complacency; and, third, the love of communion. Or, first, the love of God to the sinner; second, the love of God to the saint; and, third, the love of God to the saint who acts obediently.

First, God loves the sinner ! Wondrous fact. And for the knowledge of this fact we are indebted to the New Testament. In the Old we find God dealing in mercy, doubtless; .for how could He deal with any child of Adam, at any time, save on the ground of mercy ? But in, the Old Testament man was under trial – not yet declared or treated as formally lost – and he had to learn, through God's varied ways, that his condition was utterly hopeless.

But if, in the Old Testament, the full character of man was not divulged, neither was that of God; both are declared fully in the New – the total depravity of man – the absolute love of God.

" If our gospel be hid, it is hid to them that are lost " (2 Cor. 4:3); and also "God is love" (i John 4).

Take for the illustration of each of these facts the case of the prodigal, in which the gospel is [so beautifully pictured. The condition of the man is described as dead toward God, and lost to his father. He had displayed enmity to his father, and had gone as far as sin could take him. Brought to destitution, he repents, and in misery he returns to his father. Now, what was the result ? What was the father's conduct towards him ? He saw him – had compassion – ran – fell on his neck and kissed him ! A more exquisite concurrence of guilt on the one hand and of grace on the other was never painted. It is absolutely inimitable, and as absolutely true. The sinner-for such was the prodigal-comes to the Father in the confession of his irretrievable ruin; he is met in that condition by the richest expression of the Father's love. Words fail to describe the scene. It is a scene painted by the Master's hand in surpassing beauty, grand in its simplicity, wonderful in its accuracy, captivating in its naturalness. Oh, who but God Himself could thus delineate His own compassion? That compassion, observe, was spontaneous. There was nought in the prodigal to call it forth. It originated, it had its source in the father's heart. It was not kindled or brought into existence, by anything in the prodigal. Its secret is found in the three precious words, God is love."That being so, the effect is natural. Love takes its own course. And so, when we turn from illustration to doctrine, we find that "God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins " He loved us. Do any ask why ? How can this be ?How can a holy God love those who are "dead in sins "? Can He love sin ?Can He tolerate its faintest breath ?Is He not pledged by that very holiness-by the fact that "God is light," to judge it?-to express His eternal abhorrence of it in the persons-whether men or angels – who have thus offended against Him? Yes, all perfectly true. But the reason of His love for the sinner is simply and only found in the fact that"God is love."It explains all His tender dealings with us. It reminds us that He "so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." Oh! when the poor guilty soul discovers for the first time that, spite of all demerit, he is an object of God's love, he fears no more, he confides, he rests, and is satisfied!

If my reader, has for years lived in darkness and misery, dreading the day when, perforce, you must meet your unknown God, let me persuade you that He is love, that He gave His Son to prove it, that He wishes your salvation, and that even you are welcome-for His love toward a guilty world is one of deep compassion.

Second, God loves the saint. Here we have the love of relationship, for the term saint, so unhappily misunderstood, simply means one brought into the family of God-a child of God. The moment ^he becomes a true Christian, he is a saint.

Hence we find epistles addressed to the "saints in Christ Jesus"-Whoever is set apart in Christ to God is a saint. Let this fact be clearly grasped. What the conduct and marks of such should be we will consider presently. But when God takes up a prodigal He not only shows him compassion; His love goes further still, He invests him in a robe, gives him a ring and sandals. The robe declares him justified; the ring betokens relationship; and the sandals for his feet indicate a new kind of walk. He must be a saint before he can be a follower of Christ.

Believing in the Lord Jesus Christ, the poor sinner enters upon a new relation with God. He stands forthwith in His favor. The love of God is shed abroad in his heart. He is a child of God.

A parent loves his child, has pleasure in him, finds a source of interest and delight in him that he can find in no other children. This relationship implies complacency. You show compassion to the beggar calling at your door, but delight in him you have not. Why? Because he is not yours. The relationship is not there. Hence, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God," who has "predestinated us unto the adoption of children unto Himself, by Jesus Christ, according to the good pleasure of His will." It was His good pleasure that we should be in that relation to Himself. It is the love of complacency.

Third, God loves the obedient saint. This is the love that a father feels for a child who is dutiful, obedient, respectful-one to whom the father's will is supreme, and who, at all cost, seeks the accomplishment of this. The relation is just the same; but has a father equal confidence in all his children ? Can he communicate with equal frankness the secrets of His heart to all? Nay; community of interest with the father is not the portion of all alike. It is not want of fatherly affection, nor is it partiality, but it is a question of confidence-of communion.

Take the case of Abraham and Lot. Both were saints; the love of relationship was alike in each instance, but God said, "Shall I hide from Abraham that thing which I do ?" And "that thing," notice, was the destruction of the city where Lot lived; yet Lot was not the vessel of communication. Why this preference ? Because Abraham had community of thought with God, while Lot's interests lay in Sodom. Solemn truth! Now, obedience to God leads to this exalted privilege; disobedience disqualifies and unfits the soul for it. How can there be community of thought or interest with God when His Spirit is grieved ? Impossible. And be assured that the lack of spiritual intelligence in the word of God, so widely and sadly manifest, is attributable to lack of obedience. Meet a saint whose constant desire and effort is to obey God, to carry out His word, to test all His ways in the world or in the Church by that Word, and you find one who, in. his measure, has communion with God. Obedience is always the test. "To obey is better than sacrifice." Were this principle of unquestioning obedience but engraven in our souls, how different would be the state of the Church of God ! It is a day of great activity, but is it one of obedience ? Activity may make much of what is outward, and thus glory in man-in itself; but obedience may and does humble, yet this vessel alone is meet for the Master's use. In Deut. 7 we find both the love of complacency and that of communion. In verse 8 we read, "The Lord loved you, and because He would keep the oath which He had sworn unto your fathers hath the Lord brought you out;" then in ver. 12, "If ye hearken to these judgments, and keep, and do them … He will love thee, and bless thee, and multiply thee." The first is according to His oath to the fathers, and absolute; the second is contingent upon obedience-" if ye do." The same principle is found in John 14:21, "He that loveth Me shall be loved of my Father, and I will love him, and manifest Myself to him."

This is the love of communion. As Christians we all stand on one communion platform, and in one blessed relationship. Thank God, that is settled and perfect, and the heart can always turn back to it; but how deeply important to cultivate by obedience to Him a spirit of communion with Him, for our own joy, His glory in us, and our reward by and by. J. W. S.

INTRODUCTORY THOUGHTS

The account of the labors and sufferings of the apostle Paul and his companions, in Philippi, is given in the 16th chapter of the Acts. They went to Macedonia in response to the vision of the man of that country calling for help, which Paul had seen at Troas. But, when they reached the capital, there was apparently no such man feeling his need and awaiting them. Instead, they came first in touch with a few women who were accustomed to gather for prayer in a quiet place, by this riverside, outside the city. There the Lord opened Lydia's heart to attend to the things spoken by Paul. Others too were evidently reached; among them some brethren, as verse 40 makes clear. But it was when cast into prison that the greatest work was done. The jailer and his household were won for Christ ere the messengers of God's grace took their departure for Thessalonica.

The infant church was very dear to the heart of the apostle, and he was very dear to them. Their love and care were shown after he left them, at various times, and, one would judge, for a number of years. But at last they lost touch with him, apparently during his imprisonment at Caesarea. It was when he was in Rome that they again got into communication with him ; and fearing he might be in need, sent him an expression of their love and care by the hand of a trusted and beloved brother who was one of themselves, Epaphroditus. Having fulfilled his ministry, this faithful man fell sick, and his illness was of sufficient duration for word regarding it to reach Philippi, and the news of the anxiety of the saints there concerning him coming back to Rome about the time that he became convalescent. Deciding at once to return, he was entrusted with the letter we have before us, which was, one would judge, dictated to him by the apostle.

It would seem that Epaphroditus had communicated to Paul a certain concern that was weighing upon his heart regarding a misunderstanding or a positive quarrel between two women in the assembly-both much esteemed by the saints and by the apostle himself-which if not checked and healed, was likely to prove a source of sadness, and possibly even division-in days to come.

This appears to be much in the apostle's mind as he indites his epistle. He seeks to present Christ that the hearts of all may be ravished with Him, and thus all selfish aims disappear, and all that is of the flesh be judged in His presence.

This is ever what is needed when the flesh is at work among believers. Therefore the great importance of this portion of the word of God in the present hour of the Church's history.

The epistle falls very naturally into four divisions, and these are rightly indicated in our common version by the four chapters. The theme of the whole might be put in the three words, "Christ is all!" It is the epistle of Christ. It occupies us with Himself; and each separate division presents Him in some different way, and indicates the subjective result in the believer as he is occupied with Christ objectively in the manner presented.

Chapter one sets forth Christ as our Life, and the evangelistic spirit of the gospel mind.

In chapter two we have Christ as our Example, and the lowly mind, or the humble spirit of those who would follow Him.

Chapter three gives us Christ as our Object, and, subjectively, we have the steadfast spirit, the determined mind ; that is, the heart and thoughts centered on Himself.

In the last chapter Christ is set forth as our Strength and Supply, and naturally we have with this the confident mind, the spirit of trust that should characterize all who know the resources that are in Him.

It will be readily seen that the epistle is a very practical one. It has to do with our state rather than our standing; with responsibility rather than privilege; with communion rather than with union. In other words, it is an epistle suited to our wilderness journey. It was written to guide our feet while going through this world. It is a pastoral ministry of a very precious kind.

Others have written very fully and helpfully on this part of the Word of God, whose writings are readily obtainable. It is not the present writer's thought to attempt a labored exposition of the epistle, but simply to jot down some notes which embody the results of his own study, and which it is hoped may be used by the Holy Spirit for the edification and comfort of fellow-saints, particularly such as are becoming discouraged because of the way. Much has been gleaned from what others have set forth, and no pretension is made as to originality of treatment. If Christ Himself becomes a little more appreciated by a few of His own, the object in view will have been attained.

CHAPTER ONE. Christ the Believer's Life, and the Evangelistic Spirit.

SALUTATION, VERSES 1 and 2.

" Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons :Grace to you and peace, from God our Father and the Lord Jesus Christ."

It is noticeable how, in many of his letters, the apostle links up younger and less experienced fellow-laborers with himself, as here in his salutations. He was an apostle by the Lord's call, occupying a unique place as His special messenger to the Gentiles. But he never stands aloof in complacent dignity apart from others who are engaged in the same ministry. He had taken Timothy with him when the latter had not long been in the knowledge and path of the truth, and he testifies later, in this same letter, of the truth that was in him. In his care for the development of the younger brethren, Paul becomes a model for older teachers and evangelists to the end of the dispensation. If others are to follow on in the ways that be in Christ, it is well that more experienced men take a personal interest in their less experienced brethren who manifest a measure of gift, and by associating them with themselves in ministry, lead and encourage them in the path of faith. It is often the other way, and the young are disheartened, and permitted to slip back into business pursuits, who, if wisely advised and helped, when help was needed, might have become able ministers of the new covenant.

Paul and Timothy take no official title here. They are simply servants of Jesus Christ. The word means bondmen. They were purchased servants, and as such, belonged entirely to Him whom they gladly owned as their Anointed Master. They were His by right, and they had renounced all title to do the will of the flesh. Nor is it only ministering brethren who are so designated in Scripture. This is the name that is used of all Christians. Though sons and heirs, we are also bondmen of love, whose delight it should be to yield ourselves unto Him as those that are alive from the dead.

The saints as a whole at Philippi are greeted, and the elders and deacons particularly mentioned. This is unusual. It evidently implies a particular sense of obligation to the elders and deacons on the part of the apostle, probably in connection with ministry of the assembly's gift of love. There may also be the thought of addressing the leaders, or guides, in a special way, in view of the "rift in the lute"-the unhappiness between Euodia and Syntyche, which he desired to rectify.

Elders may or not be official. It would be unwise, and going beyond Scripture, for saints in feebleness to-day to attempt to set up or ordain official elders, On the other hand, those measurably possessing the qualifications indicated in the epistles to Timothy and Titus, should be recognized by fellow-believers as God-appointed elders, whose counsel should be sought, and who are responsible to watch for souls and to take oversight in the house of God,

Deacons are those who minister in temporal things, and should be chosen by the saints for this purpose. The word means servant, but is different to that used above. It is not "bondman," but a servant acting voluntarily, and in response generally to the expressed desire of others.

Notice the little word "ALL." It is used very significantly in this epistle-in a way not found anywhere else in the writings of the apostle Paul. Observe its use in verses 4, 7, 8, 25 in this chapter, and verse 26 in chapter 2. Is it not plain that Paul desired to bind all together in one bundle of love in this way, refusing to even seem to recognize any incipient division among them. He greeted them all, he thought well of them all, he prayed for them all. He knew it would in the end be well with them all. And so he exhorted them all to stand fast in one spirit.

As customary, in all his letters, he wished them grace and peace. Grace was the general Grecian salutation. Peace was that of the Hebrew. So he links the two together. Grace in its highest sense, favor against desert, could only be known by the Christian. And true peace rests upon the work of the Cross, whether it be that peace with God, which is fundamental, or the peace of God, which the apostle here would have the saints enter into and enjoy from day to day. Both descend from God, now revealed as Father, the special truth of this dispensation of grace; and from our Lord Jesus Christ, through whom we have been brought into this place of favor. H. A. I.

(To be continued, D. V.)
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need, and of which I shall avail myself as a help from the Lord.

Accept my sincere and affectionate salutations in our Saviour Jesus Christ. _____

Dear Brothers:

I thank you much for all that you have sent me to the present. I have lately returned from St. Quentin, seeking to carry a little hope and cheer in that poor devastated city and surrounding country. With a dear comrade we have been able to distribute tracts and pamphlets, calling from house to house to announce the good news and pray with one and another. A woman from St. Quentin has written me saying she has been much helped by these tracts, in her great sorrow, and wished for a Gospel (Testament) as she desired to be a believer.

At Argenteuil we had part in the sufferings of Christ. While speaking of Him to a few people on the street, a half drunken ruffian attacked me with fists and feet, But I shouted, " Vive Jesus Christ!" which seemed to madden him the more. None attempted to interfere, yet God delivered me; for my comrade, who had been some distance away, coming up, the ruffian turned upon him saying, " Oh, it was you that said 'Vive Jesus Christ,'"and launched his fist upon his eye. I had retired a short distance, and again shouted "Vive Jesus Christ;" it delivered my comrade, as the man now came after me, cursing as he went, and we both escaped in different directions. My comrade was thankful it was he, not me, that was struck on the eye, as I wear glasses, and might have lost an eye. I was laid up a couple of days with a bruised leg, but am all right again. We are not discouraged by this experience, but ready for another journey, and to pass through like experience, if God permits it.

I was a Roman Catholic, but converted through the Salvation Army. Having received much light, I feel a great responsibility. I dwell at my mother's, and work in an office for my support and the expenses of my evangelistic journeys in which I have been helped by gifts of tracts and Testaments. I put my address on what I distribute with this offer, " Send for a free copy of the Gospels." I share these things with others, to give as occasion offers and with prayer that the reading may be blest. Tracts and pamphlets which set forth the grace of God to sinners lost will always be welcome.

Your brother in Christ, who greets you sincerely,

Emile Le Texier.

12 Place des Pottiers (English Mission) Tunis, Africa. Dear brother in Christ:

Thank you with all my heart for your good letter, and the four parcels of tracts safely received. Yes, I am young, only 24 years, and need the counsel of those much older and of more experience than myself. Only four years since I gave myself to the Lord. That was in Switzerland, and I was much strengthened in the faith by dear friends in the assembly of which I formed a part. I passed through trying days, for I was compelled to leave my family, as is always the case with Jews, but the Lord has smoothed out many difficulties, and I've had the joy to see one of my brothers giving himself also to the Lord ; and He shall yet do more, for He hears the prayers of His people.

For nearly a year I am here with the English mission to the Jews. I came here burning with love for souls; but after seeing the condition of things all around, I was stumbled, and would have left, but was persuaded to continue, having one more year of study in Arabic. My greatest joy and hope is to serve the Lord, and He teaches me to look to Him alone. He knows my heart's desire, and the day will come when that shall be realized. He has given me a converted Israelitess for companion who is preparing herself in Paris for the Lord's work ; and when we are ready, and united, we shall go where the Lord may guide, for what He may entrust us with. It is not lack of field and labor that is wanting, but rather God-given workmen, for there are many cities where there is not one missionary. The American mission in this city has prospered; for the French Evangelist there is filled with the Spirit of God ; he is doing much good, and a number of souls have been saved through his labors.

Accept, dear brother, the affectionate salutations of your brother in Christ. R. Bloch.

Tonneins, Quai de la Barre, France. Dear brother in Christ:

Many thanks for your thoughts of me, and the news as to the people of God, of whom I am always glad to hear.

I have met Mons. Duez of whom you speak ; be resides in Toulouse, and he came here from time to time, being in fellowship with us.

My heart is pained as to conditions and needs of the assemblies in France. Many are decreasing in number and some are even dying out. They lack, generally, in efforts for the spread of the gospel around them. Some individuals do strive for this, but I speak of the assemblies as such, who are content to have the Breaking of Bread Lord's days and a meeting in the afternoon for edification and exhortation, but no gospel meeting. Many too are so occupied with the affairs of this life, that there is little testimony to the saving power of grace in Christ, or even become a hindrance to it. May the Lord awaken all His own to the sense of our privileges and responsibilities-so great is the need, and so little is accomplished !

I have been a few days in Bordeaux, and visited other assemblies. Some difficulties at one place were relieved, with much exercise, and the Lord will bring it to a good ending, we trust. I was particularly encouraged in visiting people at their homes. With a brother of Niort we visited a woman, in a Roman Catholic center, converted a year ago. Being much cheered by our visit, she desired we should have a gospel meeting in her home. I then went out with gospel tracts, inviting persons to come, and we were cheered to find some 45 persons gathered to hear the glad tidings of God.

I had been over a month away from home, and returned here, cheered, and praying the Lord to bless what has been done in His precious name.

Our love to all our friends with you.

Louis J. Germain.

Since writing the above, our brother Germain received a letter from the Bible Society in London saying it was their great desire to place a New Testament in every French family that had none, if they would receive it, and asked if he would undertake to do this for the district in which he labors.-[Ed.

Dear brother Mr. L-

Box 136, Ponce, Porto Rico.

Thank you much for your letter, which enclosed also one from brother M. to whom I am writing.

My dear wife is much affected by the great heat in Porto Rico, but myself and daughter are not so. I am happy as a little bird, with the good opportunities that our gracious Lord grants us in serving Him-blessed be His name! I find I am always short of time, as we have plenty to do- preaching every night, besides visiting and giving of tracts. Another door has been opened to me in a cigar factory, where I am permitted to come and read aloud to the men while they are working. I am now reading to them "The Lord's Dealings with the Convict Daniel Mann" in Spanish. They said to me the other day, " Don't forget to come every day to read us these good things."

Dear brother, pray for these young men.

Brother Ruga is now in Fajardo, but he and his family are to come back the latter part of this month (Aug.), then he intends to go to the States. We enjoy the sweet fellowship of dear brother Hernandez.

Again, with our united thanks, Yours sincerely.

E. Inurrigarro.

In presenting this outline of proposed lessons in the S. S. Visitor for the coming year, it may not be amiss to give an outline as to the parts of scripture which are to be before us.

Our lessons last year brought out the truth of Christ as King, and the character of His kingdom ; then we studied concerning Him as the Great Priest, and the precious truths connected with Him in that place, finally getting many suggestions as to His Person and work from Genesis, and other portions of the Word considered in our closing lessons.

With the New Year we take up the last half of Matthew, in which we have, very largely, the path of discipleship as connected with the Lord's rejection. Then we have some intimation as to the Assembly, His great prophetic discourse, and finally the account of the Cross and the Resurrection.

This is to be followed with studies in Exodus. The beautiful types of this book will occupy us with our blessed Lord as the Redeemer, Deliverer, and Head of His people, and their relation to Him. In these pages we shall find the person of the Redeemer, the redemption effected by Him, and the unity of the redeemed in their relation to God, and much correlated truth, of which Christ is the great object.

Then we go on to the Thessalonian Epistles, in which we see the precious freshness of first love in the newly established assembly, and the reality of what Christian testimony should be. This we find connected in a variety of ways with the blessed hope of the Lord's second coming, which is mentioned in every chapter of the first epistle, and has also a prominent place in the second.

The year's study closes with doctrinal subjects of fundamental import.

As we pursue our lessons may a prayerful, dependent spirit mark us, counting upon God to open up His Word, and give us of its wonderful treasures.

"Open Thou mine eyes, that I may behold wondrous out things of thy law."

"Woe to them! because they have gone in the way of Cain, and given themselves up to the error of Balaam for reward, and perished in the gainsaying of Core [Korah]" (ver. 11).

Three-fold is the apostasy here treated of. I purpose to take up the distinct phases, brought here to our notice so solemnly, under three separate heads, and so direct attention first to

"The Way of Cain."

Strictly speaking there are but two religions in the world;-the true, that of God's appointing; the false, the product of man's own mind. See a gospel volume, by the same writer, " The Only Two Religions, and Other Papers." Paper covers, 20 cents.; cloth, 50 cents. Same publishers. The first is the religion of faith; the second that of credulity or superstition, in whatever form it may appear.

In the beginning God made known to guilty man the truth that death and judgment were his rightful portion, only to be averted by the sacrifice of the glorious Seed of the woman, who in the fulness of time should appear as the sinner's Saviour, bruising the serpent's head, though Himself wounded in the heel. This was the primeval revelation. In accordance therewith, faith taught those in whose souls grace had wrought, the propriety of approaching God, the Holy One, on the ground of sacrifice; each bleeding -victim pointing on to Him who was to be made sin that guilty men might be delivered from their sins and stand before the throne of the Most High uncondemned. There fore we read, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts:and by it, he being dead, yet speaketh" (Heb. 11:4). Mark, it was not by intuition, but by faith-through a revelation apprehending the mind of God-Abel offered. He brought that which told of a life forfeited- a sinless substitute, whose vicarious death could be placed over against the desert of the guilty one. Of this the lamb out of the flock speaks loudly, though he who offered it has long been numbered with the dead in Christ.

This is the pith and marrow of the gospel, "Christ died for the ungodly." " He was wounded for our transgressions; He was bruised for our iniquities; the chastisement of our peace was upon Him, and by His stripes we are healed." "It is the blood that maketh an atonement for the soul." Everywhere in Scripture the same testimony is given, for "without shedding of blood there is no remission."

Now this is exactly what, in principle, Cain denied. He brought an offering to God according to the promptings of his own heart, "deceitful above all things and desperately wicked," as is the heart of every natural man. His sacrifice seemed fair and ,lovely:the fruits of the ground, wrung therefrom by toil and travail. But there was no recognition of the true character of sin and its desert. God's sentence of death on account of sin is refused; therefore no life is given, no blood is brought. This is natural religion as opposed to what has been revealed. The fruits presented picture well man's effort in all that is fairest in character-building, all that is loveliest in human attainment – beautiful indeed if the fruit of divine grace already known in the soul-but of no avail whatever to meet the claims of divine justice, to purge the conscience and cleanse the soul from the stain of sin. It is surely plain, then, that "the way of Cain" is a most comprehensive title, embracing every form of religious teaching, ceremony, or cult that ignores the need of the vicarious atonement of our Lord Jesus Christ.
Whether it be the substitution of rites and ceremonies for simple faith in Him who died upon the cross, as is so frequently the case in Romanist or heathen communions; or whether it be the subtle and refined speculations of modern religio-meta-physical systems (denominated Theosophy, New Thought, Christian Science, Rationalism, and so on, ad lib.), which all tend to deify man in his own estimation and free him from what is held to be "the degrading thought" that he is a sinner needing a Saviour;-all spring from one and the same thing, the pride of the human heart, which substitutes the notions of the unregenerate mind for the revealed truth of the Word of God. All are but different forms of the one common human religion -the way of Cain-and can only lead their deluded followers to share Cain's doom.

The vaunted New Theology of the day is as old as the fallen creation. It was first pictured in the fig-leaf garments of Adam and Eve; then crystalized, as it were, in the offering of Cain; and every sinner too proud to own his guilt and trust the atoning sacrifice of the Christ of God has been an adherent to it, whatever form his superstition may have taken.

Back to the way of Cain thousands are turning who once professed to have an interest in the blood of Christ. Counting that blood a common thing, as the blood of a mere martyr for righteousness' sake and liberty of conscience, they trample beneath their feet its atoning value, and haughtily dare to approach the High and Lofty One that inhabiteth Eternity with the fruits and flowers of nature, boasting in what would be the occasion of their deepest repentance if they had received the love of the truth that they might be saved.

So with readiness, refusing the ministry of the Holy Spirit, they give themselves up to the

"The Error of Balaam."

Of the false prophet who taught Balak to cast a stumbling-block before the people of Israel, we read three times in the New Testament. In a passage very nearly similar to the one before us, Peter writes of "the way of Balaam " (2 Pet. 2:15). The glorified Christ, in the Apocalypse (2 :14), speaks 'of "the doctrine of Balaam," and Jude, here, mentions his error. That the three are most intimately related is self-evident. Out of his errors sprang both his way and his doctrine. He was a striking example of those who suppose that the object of godliness is to make gain, and who consider it a right and proper thing that religion should be used to minister to one's personal advantage. Leo the Tenth was a true disciple of Balaam when he exclaimed to his cardinals, "What a profitable thing this myth about Jesus Christ has been to us!" How like Simon the magician of Acts 8:18, 19.-[Ed.
And every person, of whatever sect or system, or perchance outside of all such, has followed after the error of Balaam, who enters upon the dispensing of religious mysteries with a view to financial or other emolument.

Balaam's history, as recorded in the book of Numbers, is an intensely solemn one. He "loved the wages of unrighteousness." While professedly a prophet of God, he endeavored to prostitute his sacred office to the accumulation of wealth. At times, deterred by fear, again by a sense of the proprieties, he yet persists in the effort to either curse or seduce the people of God for his own advantage. He stands before us branded on the page of inspiration as one who, for temporary profit, would stifle his own convictions and lead astray those directed by him.
The same dreadful error is at the bottom of the vast majority of evil systems being at present propagated by zealous workers. Which of them would exist for a month if it were not for the baneful influence of gold ? Try to imagine modern faddists giving freely what they profess to believe is divine; suffering uncomplainingly, in order to carry their false gospels to the ends of the earth; dying triumphantly to seal their testimony in blood, as did the early Christians, and as do many godly and zealous believers still.

Let the mind range o'er the whole host of heterodox sects :the golden spell of mammon is upon nearly every one. And in all human systems, however orthodox outwardly, where the Word of truth is departed from, the same potent spell assumes control of preachers and teachers whose lips should keep knowledge, and whose hearts should be free from covetousness.

This it is that leads to the effort to please, not God, but men. Smooth things are prophesied ; truths offensive to ticklish ears are scarcely touched upon, or altogether avoided, and all in order that the purse-strings of the ungodly may be loosened, and the ministry be made a profitable and honorable occupation.

Of old, Christ's servants went forth in simple dependence upon Himself, for His name's sake, "taking nothing of the Gentiles." Elisha-like, they refused anything that looked like payment tendered for the gift of God. Abraham-like, they would not be enriched by Sodom's king. Peter-like, they spurned the money of the unworthy that no evil taint might be upon their ministry, nor a slave be put upon the sinner's conscience. But it is far otherwise with the popular apostles of a Christless religion. Gehazi-like, they would run after every healed Naaman and beg or demand a fee. Lot-like, they pitch their tent towards, then build a house in Sodom and under Sodom's patronage. Like Simon Magus, whose very name gives title to this most odious of all sins, they practice their simony unblushingly, and think indeed that the gift of God can be purchased with money. But the dark clouds of judgment are gathering overhead, and soon they shall learn, as Balaam did, the folly of pursuing so evil a way.

"The gainsaying of Koran"

is the last of this unholy trinity of apostasy. The way of Cain is false religion. The error of Balaam is false ministry. The gainsaying of Korah is false worship and rebellion against Christ's authority.

Korah was not a priest, neither were any of his rebellious company. They were Levites, whose business it was to attend to the outward service of the tabernacle. But lured on by pride they rose up against Moses and Aaron (typical of Christ as " the Apostle and High Priest of our confession"), and setting aside God's anointed, sought to force their way into His presence as priests to worship before Him without divine warrant or title. This is what is everywhere prevalent to-day. Independent and inflated with a sense of their own self-importance, vain men openly rebel against the authority of the Lord as Apostle and Priest, and dare to approach God as worshipers apart from Him, and ignore His claims. This is the kernel of Unitarianism, and the leaven that is fast permeating unbelieving Christendom. The cry that all men by nature are sons of God; that they need no mediating High Priest is heard on every hand, and will increase and spread as the end draws nearer.

Jude says that these apostates "perished in the gainsaying of Korah." He speaks of their doom as a settled thing. Just as sure as judgment overtook the dwellers in the tents of wickedness of old, when the earth opened her mouth and Korah and all his company went down alive into the pit, so shall the yawning gulf of woe receive in due time these insolent rebels against the Lord of glory, in the day when He, who has borne with their impiety so long in grace, shall arise to judgment.

It is precious to read in Num. 26 :11, " Notwithstanding the sons of Korah died not." Linked as they were by natural ties to the proud rebel, they chose a different course, and their children are heard singing, in Ps. 84, "I had rather sit on the threshold of the house of the Lord than to dwell in the tents of wickedness." Happy indeed is it for all who are numbered in the same holy company, and who, saved from going down to the pit, eschew the practices of all who go in the way of Cain, and run greedily after the error of Balaam for temporary reward, whose doom will be to perish in the gainsaying of Korah! H. A. I.

The believer loves holiness. Having been born of God, the divine nature is in him, so that he delights in those things in which God finds His delight. This is what the Christian is normally; while at the same time the old evil nature is still in him, and will be, until he is either put to sleep by Jesus, or rises in company with the myriads of the redeemed to meet the Lord on the cloud. For that blessed event God has already wrought every believer in Jesus, and sealed him with the Spirit as the earnest of it (2 Cor. 5:5).

In the life of our Lord Jesus here upon earth, we get manhood according to the thoughts of God. That life is the perfect pattern for the believer. Adam, the first man, aspired to be as God and fell; Christ, the Second Man, thought it not robbery to be equal with God, for He was God; but having taken manhood for service and obedience, He went down to the lowest possible point, even to the death of the cross. Eternal life in the child of God gives him capacity for the apprehension and the enjoyment of the ways of Jesus in this world; and the Holy Spirit also is given him to enable him for this, and to reproduce in his life those traits which were seen in perfection in the Lord Jesu's down here.

In 2 Cor. 3:18 we read:-" But we all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." In the earlier part of this chapter the apostle contrasts two ministries-that of death and condemnation with that of the Spirit and righteousness (vers. 8, 9)-in a word, it is the difference between law and grace. The child of God cannot be too well established as to this. The apprehension of it lies at the foundation of all true Christian progress.

When God gave the law to Israel it was meant to be a perfect standard of human conduct. In Exod. 19:4-6 we read:"Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself. Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto Me above all people :for all the earth is mine. And ye shall be unto Me a kingdom of priests, and a holy nation."Up to this, everything had depended upon Jehovah's faithfulness, and all was well with them. Instead of requesting that He should continue to go on with them on the same ground, they, in effect, accepted the principle that their blessing was in future to depend upon their conduct. Fatal choice! "All the people answered together and said, All that the Lord hath spoken we will do" (ver. 8).Another has well stated the principle of law to be that it makes the disposition of God towards me to depend upon what I am towards Him. Israel had to learn-all men have to learn-that upon that ground there is no hope whatever.

When Moses came down from the mount the second time with the two tables of the law he wist not that the skin of his face shone and, till he had done speaking with the people, he put a vail on his face. Why? Because "the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance" (a Cor. 3:7).

The glory that shone in the face of Moses was connected with the further revelation which God was giving of Himself. But the sight of that glory made the children of Israel conscious that they could not stand before Him and meet the righteous demands which the law made upon them. And it is of the utmost importance to see that the law was not given in order that man should get either life or righteousness by it. Says the apostle, " I do not frustrate the grace of God, for if righteousness come by the law, then Christ is dead in vain" (Gal. 3:21). And, " If there had been a law given which could have given life, then, verily, righteousness should have been by the law" (Gal. 3:21). On the contrary, the law ministered death and condemnation:'' For as many as are of the works of the law are under the curse, for it is written, cursed is every one that continueth not in all things that are written in the book of the law to do them " (Gal. 3:10). The law, therefore was the "ministration of death," convicting us of transgression, and shutting us up to Christ for salvation (Gal. 3:24).

But the Spirit now ministers righteousness to man, and is connected with a glorified Christ. Christ, in fulness of grace, has been down here and completed the blessed work of redemption. In consequence He is now glorified, and His face is radiant with the display of all that God is. Do we ask that a veil be put on His face ? Far be the thought. The Christian welcomes the shining of that glory into his soul, because it witnesses to him how completely Christ's blessed work has put all his sins away, and given him a standing before God in righteousness. The more the believer is looking upon the face of Christ in glory, the happier he is. And a marvelous effect is produced; the believer is changed morally into the likeness of the One upon whose face he is looking. For a man is morally what he is occupied with. The object he pursues forms and characterizes him. The Spirit of the Lord produces that blessed transformation. We see a bright example of this in Stephen as he stood before the Jewish council:"All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel" (Acts 6:15). How so ? The answer is to be found in the object which absorbed him:" He, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God " (Acts 7:55, 56).

Here is a living sample, in a man of like passions with ourselves, of the transforming power of looking upon the unveiled face of Christ in glory. And, as they stoned Stephen, he kneeled down and cried with a loud voice, " Lord, lay not this sin to their charge" (Acts 7:60). What conformity to Christ! How like his blessed Master !

It might be well to observe here, in passing, that we have in this utterance of Stephen, practically, a divine definition of what it is to "be filled with the Spirit. This is of immense importance in these days when there are so many vagaries of the human mind afloat as to this precious truth. The Spirit's normal office is to occupy the heart and mind of the Christian with '' the glory of God and Jesus." What a profound and blessed occupation! Being so occupied, how utterly impossible that the believer should desire to find his joy or pleasure in what this poor world has to offer.

Now let me ask, Where are we finding our delight ? By dying for us, the Lord Jesus has laid our whole beings under tribute to Himself. I would urge my young readers especially to seek a growing acquaintance with Him. In retracing His lowly pathway among men we see a perfect pattern of every excellence and moral beauty. The Father found all His delight in His beloved Son as man in this world, and the same blessed One is presented to us for our delight. As we feed upon Him thus, our hearts are kept in perfect peace and carried safely through all the circumstances of the pilgrim path. And, on the other hand, occupation with Christ in glory is the Holy Spirit's way to transform us morally into Christ's likeness, giving us the needed energy to press on, counting for Him all else but loss.
A devoted and much used servant of the Lord used to say, The secret of peace within and power without is to be always and only occupied with Christ. So be it in ever-increasing measure with writer and reader.

"O fix our earnest gaze
So wholly, Lord, on Thee,
That, with Thy beauty occupied,
We elsewhere none may see."

J. R. Elliot