There is a noticeable tendency with some JL among us (chiefly those who minister) to speak slightingly of the common version of the Bible, as if it were unreliable, or greatly in error in many places. One is almost startled at times to hear some one on the platform, or in a Bible reading, say as to some text quoted or read, ''That is incorrect;" or, "It ought not to be there;" or, worse still, " It is a mistake," with scarcely a word of explanation. What is the effect of this but to unsettle minds, and make souls distrust the Authorized Version ?-the only one the great majority of our hearers possess. In this connection, and for the correction of this regrettable practice, I quote here the salutary words of that eminent scholar and Bible translator, the late J. N. Darby. He says:

"I beg my reader who may not know Greek not to suppose that I have any thought of unsettling his mind as to the plain English words in Scripture. My object is just the contrary. In the English Bible there are no doubt defects, as in every human work. I have found passages which I think might be more exactly translated, and have taken the pains to translate for myself the whole of the New Testament . . . But I am sure of this, that the more intimately a person is acquainted with the idiom of the language- the more he is familiar with what the learned call the usus loquendi (that is, the customary forms of speech) the more he will see how thoroughly well acquainted the translators were with the language they were dealing with. I can confidently affirm this to be the case in the New Testament; and, as far as I can pretend to judge of the Old, I can bear the same testimony:so that, on the whole, while admitting some human defects, the reader who knows neither Hebrew nor Greek may be assured he has the sense of the original. Taken as a whole, it is the most perfect translation of any book I have ever read … I cannot compare them (other translations), but of those which I can, the English Bible is by far the best. Forty-six or forty-eight of the most learned and capable men were long engaged in it-divided into classes of six, who did the part they were most competent for ; and then it was passed to the others, and revised by all, and compared with translations in other languages. My object then is, not to lead you away from your English Bible, but back to it with confidence . . . my object is that the humble English reader may be assured he has God's mind in what he reads."

These are good words, sound and seasonable, and it is to be hoped that all who read them may lay them to heart, the humble and unlearned, as also those who possess that "dangerous thing,"-"a little learning." It is amazing, at times, if not amusing, to hear a brother from the platform tell his hearers what the Greek says, when it is evident that he knows only imperfectly the proper use of his own mother tongue.

And this disparagement of the Common Version tends to make the ordinary hearer more or less indifferent to the study or reading of his Bible, whereas, the great majority of Christians are already sufficiently negligent in their reading of the Word.

Let the diligent student by all means obtain and make use of all the versions and translations at his command, for a comparison, in the privacy of his home; but in the public and before the generality
of hearers, let us stand by, and quote, and inculcate respect for, and confidence in the time-honored Authorized Version.

P. S.-Since writing the above a copy of the first volume of "The Bible Treasury" (1856) has come into my hands, where, under " The Septuagint Version of the Old Testament," page 112, the author says, "There can be little doubt that our Lord and His apostles referred to this version when they quoted the ancient Scriptures." And though this version of the Old Testament was far from being perfect, we never once read of them speaking disparagingly of it, or letting fall the slightest hint of its being faulty, though Christ Himself must surely have known perfectly its defects. No, they would say no word in public that would in the slightest shake confidence in its being God's word, or that would in any way lessen men's respect for it. May we, then, learn from their example, and in a day when everything scriptural is being questioned, be careful that nothing we say in public shall be used by the enemy to destroy confidence in souls that we possess in our common English Bibles a real and trustworthy copy of " God's Word written."

The same author, above quoted, states that in Stephen's address, in the seventh chapter of Acts, he quotes wholly from the LXX (Septuagint) even where it very markedly differs from the more exact Hebrew original, yet not once does he stop to refer to any other, or more accurate, translation of God's Word. There are times when the Spirit of God in the New Testament does depart from the commonly known Septuagint, and either quotes from the Hebrew, or quotes literally from neither, and gives us the rendering as He would have us read it; yet even this is done without comment; few scholars, therefore, have even noted the alteration. The writer of the Epistle of the Hebrews constantly quotes from the LXX "even where this differs decidedly from the Hebrew." "In both these documents (Stephen's address and the Epistle to the Hebrews) we are certain that we are reading the words of men who had the Septuagint translation, and not the Hebrew original, in their hands." And inasmuch as this LXX translation stood with the generality of the people about as our Authorized Version does with us today, let us not consider ourselves wiser than they, but imitate their wise example and be satisfied, so far as our public ministrations go, with the good old, well-tried, forceful, majestic Authorized Version "appointed to be read in churches." The home, or study, is another thing. C. Knapp.

FRAGMENT

Dear brother Mr. L.

Thank you for your encouragement and the parcels of tracts received which I am giving out in my journeys among the assemblies. I am just back again for a few days' rest after my journeyings among approximately fifty assemblies in the valley of the Rhone, from Beziers to Lyons, with shorter side-trips here and there.

Well, it was an encouraging journey, and according to the desire of many, I hope ere long to return to those places and others, including Ganges, where you once lived. While visiting the assemblies I desire also to "do the work of an evangelist," as the apostle exhorts his son in the faith (2 Tim. 4:5), and in view of this have taken out permits, which are somewhat difficult to procure, as Socialists use even Gospels and N. Testaments to distribute their diabolical literature! Spiritism, too, is spreading, so that the Roman Catholic clergy itself is aroused to combat it. It was my happy privilege to deliver a Protestant lady who had fallen into it; having proved to her from the Old Testament its diabolical origin, its practices and their condemnation, and from the N. Testament how they burned these books when they received the gospel. She promised to do the same.

Please, dear brother, present our love in Christ to our brethren around you, and accept the same for yourself.

Ulysse Duez, 17, rue d'Aubuisson, Toulouse, France.

My dear Brother:

I am happy to write of much encouragement which Lord is giving me in the opening of many hearts to receive the tidings of His grace. On the very first day of my present journey, while giving out tracts and some Gospels, I had very encouraging conversations with different classes of persons.

Coming down from the tram, a young man of good family came to me for tracts. As I gave them to him I said, "And here is one more precious than all "-handing him a Testament. He examined it and said, " I am a Catholic "-which meant, not a skeptic. "And are you assured of salvation ?" " No, sir; but if we die in a state of grace then we may have good hope of heaven." I had a long conversation with him, showing and explaining from the Scriptures how, through the sacrifice of Christ, we may now have assurance of acceptance with God. For a few moments he remained thoughtful, then said, " Indeed, sir, thinking of myself before God I confess I am a sinner."

As a little child, this interesting young man acknowledged himself a sinner in need of salvation, and received it with joy in greatest simplicity. Surely God put this dear soul in my way at the very start of this journey, for my encouragement and joy in the way.

In another place, I was presenting the salvation of God to a few people in the house, when suddenly one boastfully said, "Jam going to heaven." " Tell us on what ground you base your expectation," I asked. "Oh, I love to do good, and I have the gift-miracles," he said. I saw at once that Satan sought to turn the people away from the truth. I faced him with, " Sir, never can you see God by such means," and I pressed upon him his sinful, lost condition-The people listened with great earnestness, and I was enabled to set before them the way of truth, of life, and of peace with God.

At Aveline (where in a former journey I had encouraging conversations in public), as I was speaking, some one said, " Mons. the Mayor has come." I saluted him, saying, "Mr. Mayor, permit me to present you with this precious little gift (reaching out the Gospel of St. John) which if your townsmen would obey, your task would be made an easy and pleasant one," and I spoke of the love of God for us sinners, and His salvation, repeating aloud John 3:16.

" Sir," he then said," I am an upright man ; I render freely all the services in my power to my townsmen, and I give alms besides. I think therefore that God will receive me."

"Glad I am," said I, "that the Mayor has such lovable qualities; yet God in His word tells us that our good qualities and best Acts are but as soiled rags in His sight. With sincere respect for the chief magistrate of this town, I must tell you all that by our good works alone, no one shall enter heaven; " and I went on to explain God's way of peace and of salvation. We were surrounded with a number of intent listeners, who wondered at my speaking so boldly with the Mayor; but it was God who strengthened me.

Before parting the Mayor said, "I thank you, sir, for coming to my town and for your teaching, and I believe we shall find ourselves together with God."

How thankful I am, dear brother, to have such messages of salvation from the Lord to declare before all people. Since the beginning of February I have labored in Warcher, Letilleul, Marais, Fleurus, and thirteen other towns. Thank you also for the many parcels of gospel tracts received, and so useful in our work, Remember me in prayer, and give my love in Christ to the dear brethren.

Cordially yours in our Lord,

Octave Dandoy, 189 rue Koyale, Dampremy, Belgium.

(Continued from page 180)

"Timothy, the Unselfish Pastor"

(Chap. 2:19-24.)

" But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man like-minded, who will naturally care for your state. For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him therefore I hope to send presently; so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly."

Paul was not only an ardent evangelist, but he was also the prince of teachers, and, like his fellow-apostle Peter, a true pastor, or shepherd, of the flock of Christ. In this latter respect the young preacher Timothy was his ardent imitator. Whatever other gifts he may have had, that special gift which was given him in connection with the laying on the elder brethren's hands, when he went out in the work of the Lord, was probably that of the pastor. This is perhaps one of the rarest, and yet one of the most needed, of all the gifts given by an ascended Christ for the edification of His Church. The evangelist ministers to those without Christ; the teacher instruments those already saved; the pastor is more concerned about the state of soul of the believer than as to his knowledge of abstract truth, though recognizing, of course, that saints are formed by the truth, and that a right state of soul and a walk in the truth go together.

Paul, therefore, was anxious to send Timothy to Philippi, that he might be a help and a means of blessing to the assembly there, trusting that he might be used of God to weld their hearts into one, and deliver them from the dissensions that had come in through the misunderstanding between Euodia and Syntyche. He felt that he could depend on Timothy's judgment, and he counted on being himself comforted when he actually knew their state.

As often pointed out by others, and clearly developed in different parts of Scripture, our standing before God is one thing, our actual state is another. It was as to the latter that Paul was concerned. He did not know of anyone else with the same unselfish shepherd-heart as Timothy, who would whole-souledly care for their state. The word "naturally" does not adequately give the thought. Timothy's pastoral concern was not a gift of nature, but a spiritual one, the result of exercise of soul before God; and his whole soul was stirred with concern for the Lord's people. Of others, however gifted in various ways, the apostle could only sadly say, "They seek their own, and not the things which are Jesus Christ's."

It is quite possible to be an admired teacher upon whose words thousands hang, or an eloquent evangelist with eager multitudes flocking to listen with delight to his messages, and yet be a vain self-seeker, using the very gift that God has given, for personal aggrandizement, or to obtain wealth, even while professing to care little or nothing for money. But the more marked the pastoral gift, of very necessity the more unselfishly devoted must the servant be. It will be his great ambition to feed the flock and shield them from their dangers.

The patriarch Jacob is an apt illustration of the true shepherd. Despite all his failures, and the fact that he was largely under the discipline of God through the greater part of his life, he was, nevertheless, a lover of the flock, and ever considerate of their interests. Speaking to Laban, his father-iii-law, he could honestly say, as he looked back over his years of caring for the sheep, "Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes" (Gen. 31:40). And in expostulating with his brother Esau, who would have him hurry on with all his host, he says, " My lord knoweth that the children are tender, and the flocks and herds with young are with me:and if men should overdrive them one day, all the flock will die" (Gen. 33:13). A Diotrephes might try to cajole or coerce the flock into submission to his own imperious will, but a God-appointed shepherd will seek to lead on safely, wearing himself out for the blessing of others-not seeking to impress his own will, but to serve the Lord, and to exalt Him.

As a son with a father, Timothy had commended himself to the aged apostle, serving with him in
the gospel in all lowliness and humility. Youth is often exceedingly energetic, and impatient of restraint. Age is inclined, perhaps, to be overcautious and slow in coming to conclusions, and it often is a great difficulty for two, so wide apart in years as Paul and Timothy, to labor together happily. But where the younger man manifests the spirit that was in Timothy, and the elder seeks only the glory of God and the blessing of His people, such fellowship in service becomes indeed blessed.

Having thus proven himself, Paul could trust Timothy on a mission such as that upon which he was about to send him. He was waiting to learn the outcome of his appeal to Caesar, and then he hoped to send him on to Philippi to be a healer of dissensions, and thus a means of cheer and consolation to the assembly. Timothy followed Paul as he followed Christ; he thus became the second in this company of men who were worthy to be held up as examples to those who manifested the mind of Christ.

It was the apostle's desire and hope to follow later himself and again visit his beloved Philippians; but whether this yearning was ever fulfilled we perhaps shall never know, until all is manifested at the judgment-seat of Christ. Precious is the faith that can leave all with Him, assured that His ways are always perfect-always best! H. A. Ironside.

(To be continued.)

Hast thou heard the wondrous secrets
God has stooped to tell His own ?
Hath He whispered in the silence
When thy heart was all alone ?
Hast thou ever heard Him say, "
All thy sins are washed away
In the blood of Jesus Christ His only Son ?"

Hath He told thee of the Shepherd
Who once died on Calvary ?
Dost thou know that those who trust Him
He will keep eternally ?
Hast thou heard Him sweetly say,
"None can pluck thee hence away,[day?"
Thou shalt dwell with Me throughout eternal

Hath He taught thee to say " Father,"
Driving thus away all fear ?
Hast thou felt His arms around thee,
When He whispered, "Thou art dear ? "
Dost thou trust Him as a son-
With the heart that love has won,
And is happy only when that One is near ?

Hath He taught thee sweet communion
With the Father and the Son,
Through thy Guest-that heavenly stranger
Whose blest work it is, alone,
To unfold to thee alway
Things of everlasting day-
Yea, the truths of Christ the everlasting Son ?

Hath He told thee of the mansion
He's prepared for thee up there ?
That this world is not thy dwelling
But a "Way-side Inn," as it were?
That He's pledged Himself to keep
Every tender lamb and sheep ?
If He has, then there is nothing thou needest fear.

Hast thou heard this deep, sweet whisper,
That "the Lord will come again,"
To deliver all His loved ones
From death, sorrow, sin, and pain ?
And that like Him we shall be
When His glorious face we see
And forever shall be with Him in His reign ?

He is coming ! Let this promise
Make thee swift to do His will;
Let it set thy heart rejoicing,
Bid all questioning be still.
He is coming! glorious sight-
All the wrongs of earth to right,
And each promise to His own He will fulfil.

Oh, that whispered hope, how precious !
While earth's turmoil doth increase,
And its crime and wars run rampant,
While its sorrows cannot cease !
Yea, we thank Thee, blessed Lord,
"With His own" (it is Thy word) [peace.
Is "the secret of the Lord." Thou givest

H. McDowell

(Continued from page 289.)

Paul's Steadfast Purpose (CHAP. 3:8-11.)

"Yea, doubtless, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord:for whom I have suffered the loss of all things, and do count them but refuse that I may win Christ, and be found in Him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith ; that I may know Him and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the out-resurrection from among the dead " (last part, literal rendering).

It should be noted that many years of faithful witness-bearing intervene between verse 7, which closed our last section, and verse 8, which opens this. Not only had Paul counted all things but loss for Christ when first he saw His glory on the road to Damascus, but the long arduous years since had brought in no change as to this. He still counted all things to be of no worth as compared with that which had so dazzled the vision of his soul-the excellency of the knowledge of Christ Jesus the Lord. How different it is with many:fervent and self-sacrificing in their first love, how soon the fine gold of their devotedness becomes dimmed and their early freshness passes away! The world, which once seemed so worthless in view of the matchless glory shining in the face of the Saviour, begins again to exercise attractive power when the heart has "begun to wax wanton against Christ." It was blessedly otherwise with our apostle. Never for one moment did he go back on the great renunciation he had made when first won for that exalted Jesus whom he had ignorantly persecuted.

And so in this section of the epistle he re-affirms the faith with which he began. He still counted all that earth could offer as dross and refuse when placed alongside of Christ's surpassing glory, which was the one great object ever before him. And this was not with him mere mystical rhapsodizing, for already had he suffered the loss of all things, even of liberty itself, as we know (though in these verses he does not refer to it), and this was all in accord with the dominant purpose of his life, that he might win Christ and be found in Him in the great consummation.

It is not that he is putting the being found in Christ on the ground of attainment or as something to be earned by self-abnegation, but he is letting us into the secret of the supreme emotion of his being. It is as though he were saying, "Ever since I saw Christ in the glory of God I have considered nothing else as worth living for. He has so won my heart that nothing now counts with me but the blessedness of knowing Him, of being completely identified with Him both in life and in death, yea, and beyond death. I would not stand before God in a righteousness of my own now if I could. I desire only to be found in Him. I long only to know Him more intimately, let the suffering involved be what it may; I would even die as He died at last, if need be-anyway that He may choose, that at last, whatever way may lead me to it, I shall attain to the great rapture of all saints at His coming, the glorious out-resurrection from among the dead. This for me will be the goal attained which has been for so long before my soul; for then I shall be so completely identified with Him who has won my heart to Himself, that I shall be like Him forever, and with Him through all the ages to come."

I have sought thus to paraphrase his words in order that it may be clearly seen that there is here no element of uncertainty involved in them, as many have supposed, and some have taught. He did not fear that he might miss the first resurrection through unfaithfulness or lack of watchfulness. Nor was this out-resurrection from among the dead a matter of present experience (as the verses following show),but refers to that one great event for which every instructed Christian should wait with eagerness-the coming of the Lord Jesus Christ and our gathering together unto Him.

To teach that the rapture is only for certain devoted saints, and that even Paul himself was haunted with the fear that he would come short of it, would be to lose entirely the sense of the rich grace of God which is to work in us the glorious change which will make us like Him for whom we wait. The uniform teaching of the apostle is that "they that are Christ's "shall rise "at His coming." And in this hope the aged prisoner of the Lord faced the prospect of martyrdom in its most cruel form. It would be but the appointed means by which he should attain unto the blessedness of the first resurrection.

Nor, it seems to me, can we with propriety say that what the apostle has in mind is the power of resurrection-life working in him here on earth so that he may live in the first-resurrection experience, as some have designated it. This would be dangerously near to the "death to nature" theories promulgated by earnest but misled men in the last century, and which resulted in grave departures from sobriety and scriptural order. Surely none had more fully entered into that knowledge of "the power of His resurrection"in his human body than did the apostle, yet he puts the having part in the out-resurrection as the climax of all his years of devoted service. Everything would be incomplete without that. Nor do I know of any other place in the word of God where the expression is used as referring to a believer's experience. In fact there is added here a second preposition to intensify the thought of a selective resurrection; otherwise it is the regularly used expression for the first resurrection as distinguished from the resurrection of all the remaining dead at the expiration of the ages of time.

That there are two resurrections-not one general rising of saved and unsaved at one time-I take it for granted is clear to my readers, as so much has been written and orally taught upon this subject in recent years. The resurrection of the just; the resurrection of life; the first resurrection; the resurrection from, or out of, the dead- these are all terms synonymous with the one the apostle uses here.* *If any are perplexed as to this, may I recommend "The Two Resurrections, and; the Judgment," by C. H. M.-from the same publishers, 5 cents.*

It is with the eye and heart set upon this that the apostle can cast aside as so much impedimenta all that would cause him to glory in the flesh, or give others an occasion to glory on his behalf. Like the racer stripped for the contest, he struggles ardently on with his eye upon the goal, which is for him this out-resurrection. In view of it, suffering cannot daunt him, nor death terrorize him. He sees in both but an opportunity for fuller, sweeter fellowship with his Lord. He would count it all joy to drink of His cup of suffering, and to share in His baptism of death-the last of course only as witness-bearer, as was promised to James and John before him.

How little do most of us enter into this holy " fellowship of His sufferings ! " It is to be feared that some who make the most pretension as to fellowship in things ecclesiastical, would be found sadly wanting when opportunity is given to enter into this fellowship of sorrow and of pain, in which, as in no other phase of fellowship, the soul enters into communion with Him who was on earth a Man of sorrows and acquainted with grief. H. A. Ironside.

(To be continued.)

Second Bible Reading at Oakland, Calif., Sept. 1920 (Rom. 9; 14-33.)

C. C.-I think we should refresh our minds as to the verses which immediately precede where our brother began to read, so I will direct attention again to the nth verse:"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth." As we were saying yesterday, God had a purpose from everlasting, and His election is in view of that purpose. He is absolutely sovereign; it is His prerogative therefore to have a purpose and to carry it out. The matter of election is just simply God making choice in view of His purpose; and, as the apostle states it here, God's purpose stands. Now this purpose of God was formed before ever we existed; He had, therefore, in view those who were to be the objects of His blessing. That is what some might call in question as being unrighteous. For instance, in the cases specified here, before Jacob and Esau were born, and before they had done either good or evil, it is manifest that God had His eye on Jacob for a certain blessing. His choice of Jacob did not depend on what Jacob would be. He did not choose Esau-He chose Jacob. Was God righteous in that ? That is a question often raised. Is there unrighteousness with God ? The apostle resents the thought. It is really an impudent question, which we have no right to raise. We have no right to question God's sovereignty. It is His right to have a purpose and to carry it out.

H. A. I.-And could you not say that, so far as Israel is concerned, it surely was not for them to object to this ?-for, had it not been for God's purpose, they would have been blotted out when they made and worshiped the calf in the wilderness. Is not that involved in the isth verse.

C. C.-Yes. Think of that ! God had entered into covenant relationship with them, with certain terms attached to it. The condition under which the children of Israel were to be His people was obedience; and there was no provision for mercy in that covenant. Therefore it was God's right to blot out the nation when they broke that covenant. And if God was to spare the people, or part of the people, He must retreat into His sovereignty to do it. If He shows mercy to them, or to any part of them, the only ground upon which He can do that is His sovereignty-to exercise His sovereign right to show mercy.

E. A. B.-If that is for good, in man's favor, surely man should not criticize God for it.

C. C.-Surely not; and that is what God's purpose is-for blessing, for mercy. It is not God's purpose to damn certain individuals. It is His purpose to bless.

question:-Does it not say in i Tim. 2:4, "Who will have all men to be saved, and to come unto the knowledge of the truth"-come to repentance?

C. C.-Yes; but how can God consistently save anybody ? The answer is, Through grace. He has a righteous way to do this. Some things God cannot do-it is impossible for Him to lie; it is impossible for Him to violate His holiness; He cannot infringe on His righteousness. In everything that He does His own character and nature must be maintained.

QUESTION:-Then, if God says He would have all men to be saved, and it is His goodness that leads to repentance, if He comes in and hardens, may we not conclude that the time for repentance is past ?

C, C.-God Acts according to His sovereignty. Take Esau as an example:Esau did not value his birthright. Well then, says God, you shall not have it.

QUESTION:-Does not the life of Esau, as recorded, justify the sovereignty of God ?-that is, there was no repentance in Esau.

C. C.-It is said of him that, while he sought blessing, he did not repent.

REMARK:-So then, God's sovereignty"in choosing Jacob is demonstrated by Esau's life; that is, God was just in choosing Jacob.

C. C.-I don't think that is the point.

H. A. I.-Might not Esau have looked at Jacob and said, "How could God choose such a rascal as my brother ?-for it was only at the end of Jacob's life that he becomes a true pilgrim and occupies the place of a worshiper.

C. C.-If Jacob was chosen of God, it was not on the basis of what he was or would be in himself.

A. W. P.-Do you mean, Mr. Grain, that the ground of God's choice is nothing in the creature, either actual or foreseen, but it is solely in His own sovereign will ?

C. C.-Yes; certainly.

QUESTION:-Still the creature reaches the state which God in sovereign grace chose for him ?

C. C.-But it is God in His sovereign grace carrying out His purpose and bringing him there.

REMARK:-I do not in any way wish to call in question the sovereignty of God, but merely call attention to the fact that the one God chooses reaches ultimately that which is according to the mind of God.

C. C.-I think it is well to see that, for our souls to be settled and at rest. If I inquire why all this favor is bestowed upon me for a certain destiny, I have but one answer, He has chosen to do it. H. A. I.-You have that in the 16th verse. N. T.-That is the reason I arrive there, because God has chosen to put me there; otherwise I would not have arrived. Esau did not arrive. God, in His sovereignty, left him.

C. A.-Is the one who "wills" (ver. 16) Isaac ? and the one who " runs " Esau ?

H. A. I.-You mean that Isaac willed to give it to Esau, and that Esau "ran" or wished, to get the blessing, but God had chosen Jacob. When it comes to hardening, that is on the part of man's attitude toward God, is it not ?-as in Pharaoh's case. C. C.-Yes; Pharaoh resisted God, and in resisting he hardened himself. That is one side. On the other hand, knowing him perfectly-his disposition, his character, his will, and all that-mercy was shown even to him. But the effect of showing him mercy, was to bring out antagonism, resistance, and in that way God hardened his heart. When Pharaoh saw God's hand was removed, His mercy was only an occasion for further hardening.

C. A.-The words, "For this purpose have I raised thee up," do not mean to bring into the world, but to exalt Pharaoh to the throne of Egypt, do they not ?

C. C.-Yes; God raised him up to a place of power.

N. T.-God raised him up that he might show His power in him as it was shown at the end of his life, wasn't it?

C. C.-Well, the point is that it was God's will to show His power; and there was a man on the throne of Egypt in whom He did show His power. If Pharaoh said,"Who is Jehovah that I should let this people go?" God's reply is, "You will find out who He is." Think of it-a man challenging God ! God takes up the challenge, though still giving opportunity for repentance, showing mercy again and again to lead to it.

H. A. I.-Even the heathen had an expression, " Whom the gods will destroy they first make mad." We may change this to, "Whom God will destroy He first makes mad." God let Pharaoh go on in open opposition to Himself before He destroyed him. It was simply madness on Pharaoh's part.

A BROTHER:-And God did this that His name might be known in the nations around. As in Rahab's case it was said, " Did not we hear what God did for you ? and our heart melted within us."

C. C.-Let us remind ourselves again of the nature and character of God-that is, His eternal un-changeableness. He is the same from everlasting to everlasting. Everlastingly, therefore, sin is repulsive to Him; and God is willing to manifest how repulsive it is to Him.

A brother:-The attributes of God are never added to, nor taken from. He is eternally the same -no increase or decrease; no change, but complete, and eternally the same, is He not ?

C. C.-Certainly. In connection with this I will make a statement for myself. I believe that in eternity God determined that man should manifest himself; and man did so in delivering the Son of Man to the death of the cross.

A. W. P.-How far would you carry this-God allowing man to manifest himself ?-in the details of man's history, as well as his history as a whole ? C. C.-I believe so.

QUESTION:-Would you make the same statement with regard to Satan and his angels ?-that God intended evil should come out through Satan, that He might deal with evil; that this was in God's
counsels ?

C. C.-Yes; evil had its origin in Satan. The way I would put it is this:God determined that the question of the creature's ability to stand or be unable to stand by himself should be demonstrated; and He gave angels, as well as Adam, the opportunity to show whether they could stand on the ground of their responsibility.

N. T.-That is a marvelous thought. It shows how much we are indebted to God. We have nothing but what we have received, and are entirely kept by God,

C. C.-The angels who have not fallen are absolutely indebted to God for their preservation.

QUESTION:-Is that why they are called "the elect angels ? "

C. C.-Yes.

H. A. I.-If a creature is brought into existence, and has a will, his will is sure to work in opposition to God, unless He restrains it.

QUESTION:-What, then, is the responsibility of man to God ?

C. C.-Man's responsibility is to abide in the estate in which God set him. Of course, now that men are fallen, other responsibilities come in; but speaking of the creature as created, the responsibility of the creature was to abide in the estate in which God had placed him. That is true of the angels, as well as of man.

QUESTION:-Have you any thought as to why iniquity was conceived in Satan, when he was created a perfect being ?

C. C.-Yes. I believe that, in some way, God made it known among the angels that He would associate one from among His creatures with Himself on the throne; and Satan, as the most exalted of all angelic intelligences, took the thought to himself, with the conclusion, "I am the one for that place," and so aspired to the throne of God.

QUESTION:-Would you connect the lie, spoken of in John 8:44, with this thought then-Satan contesting this place ?

C. C.-Yes.

W. T. B.-Is that why Satan's coverings are so much like the coverings of the high priest in Ezekiel-showing many of the qualities found in Christ?

C. C.-I think so. He was the most beautiful of all the angelic beings. You have that in Ezekiel 28:11-17.

W. T. B.-I have often marveled over the close resemblance of the coverings of Satan to the breastplate of the high priest, and the foundations of the New Jerusalem.

H, A. I.-In that chapter in Ezekiel the Spirit of God is addressing a man, the prince of Tyre. Beginning with verse 12, He is addressing one who cannot be a mere man, because he had walked in Eden, the garden of God. He calls him a "king,"' and he controlled the prince of Tyre. I believe it carries us farther back as to Satan than any other scripture-not the first information as to Satan that we have in the Word of God, but it carries us farthest back. What Dr. Barry refers to, is in verses 12 and 13:"Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God:Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering – the sardius, topaz, and the diamond; the beryl, the onyx, and the jasper; the sapphire, the emerald, and the carbuncle, and gold:the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created."Also, inverse 15, "Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee."And "Thy heart was lifted up because of thy beauty" (ver. 17).

C. C.-That shows what an exalted creature he was-a creature remember. He is not omniscient; he is not omnipresent; he is a creature, and originally was the most exalted creature. I believe he was the archangel. Another has been promoted to his place after his fall, but he was then the chief angel.

H. A. I.-Men speak sometimes of archangels.

But " archangel" means supreme angel; there is only one archangel at one time.

W. T. B.-Satan is able to transform himself into an angel of light, so, sometimes, it is difficult to know whether it is Satan or whether it is Christ.

C. C.-He does this to deceive. The test is the Word of God.

W. T. B.-Having these coverings he is able to do it. He has not been stripped of them, has he ?

C. C.-He continues to be a creature, and what God made him, in that respect.

W. T. B.-I mean that he has not been stripped of his coverings, his greatness, any more than man has been stripped of his endowments.

C. C.-He has lost his place.

W. T. B.-But he still has the coverings ? It is awfully solemn to realize that Satan is able to assume the form of an angel of light.

C. C.-He had wisdom before his fall. He has wisdom still.

W. T. B.-Does God allow the devil to use his power over the saints?

C. C.-I would say that God has so furnished us that we need not be deceived by him.

N. T.-" We are not ignorant of his devices."

A BROTHER:-Satan "transforms himself into an angel of light." He does things which to the mind of men look beautiful, agreeable, and right. He .transforms himself into an angel of light, as we read in Scripture.

W. T. B.-He is covered with beautiful things- sapphire, sardius, topaz, etc.-and calling attention to those things he gets people away from Christ.

C. C.-I think it would simplify matters if we think of these stones as symbolizing creature perfections.

C. A.-Let us keep to the 9th of Romans, brethren !

A. W. P.-What do you think "thus" (the last word of verse 20) looks back to ?

C. C.-Well, take Pharaoh for instance. If God hardened his heart, imagine Pharaoh saying, "Why have you done it ? "

A. W. P.-The apostle then answers this impertinent question of the creature, does he not ?

C. C.-The question is an insult to God. Man resisting God becomes hardened; his conscience becomes seared; then he insults God by saying, "Why did you do it?"

H. A. I.-It was Adam's sin in the beginning, saying to God, " The woman Thou gavest me." In other words it laid the blame upon God. That is what man is doing today.

QUESTION:-How would you meet the objection here inferred, that God is the originator of evil? How would you answer it ?

C. C.-There is a certain sense in which that is true. Understand me:I do not mean that God is the author of evil, but that He could have prevented it.

H. A. I.-By making men without wills-that would be the only way, would it not ?

C. C.-Now ask this question:Was it wisdom on God's part to allow the question of good and evil to be raised ?

H. A. I.-We need to see that it was in view of the eternal purpose. A question has been raised on earth, in time, that will be settled for all the ages to come. That question will never have to be raised again. It is raised and settled here on earth.

E. A. B.-When we isolate a certain circumstance in our lives, we might say:"What good is there in this?" Yet it all works together for good (Rom. 8:28).

A brother:-If man had not known sin, how could he appreciate the great things that God has done in grace ?

H. A. I.-I think what we need is to get this thought, that God is infinitely wise, and everything He does is for His glory (1:e., revealing Himself to His creatures), and we need not be afraid of this for it is the manifestation of His love and perfections. "God is light" and "God is love,"

C. C.-God has the sovereign right to manifest Himself. How could He manifest His absolute sovereignty over evil unless He allowed evil to come ?

A BROTHER:-Would it not have been easier, if man never had sinned ?

C, C.-He would never have known the glory of Christ and redemption.

A BROTHER:-We could not have known Him as Saviour if sin had not been allowed to come in.

N. T.-Which would you rather be:Saved for ever through the precious blood of Jesus Christ, and accepted in Him, or be with Adam in the garden of Eden ?

A BROTHER:-Is not that justifying sin ?

C. C.-After all, there is the existence of sin, and we must justify God in permitting sin to come in.

W. T. B.-That is different from justifying sin. I think it would be more correct to say that it would have been better if Adam had never sinned; or that Satan had stood the test, and remained an obedient creature under God.

N. T.-The 18th verse:"Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth "-does not that press the point of His sovereign right to do that?

A. W. P.-Can this purpose of God, spoken of, embrace the eternal destiny of every creature ?

C. C.-I think so. God's act in choosing the objects of His mercy necessarily leaves the rest to the doom they have responsibly incurred. God did not decree that men should be sinners, but reprobated sinners to death, and the judgment after death; it is a righteous reprobation from which His elect are saved. But it is a righteous salvation.

H. A. I.-While the examples given in Rom. 9 have to do with election as to things on earth, yet the purpose has to do with eternity. In verses 22 and 23 it speaks of "vessels of mercy afore prepared," There would not have been any vessels of mercy had it not been for God's purpose; while men become vessels of wrath by fitting themselves for destruction.

N. T.-I don't see the force of the passage if men fit themselves for destruction.

H. A. I.-Was not Pharaoh a vessel of wrath fitted for destruction ? The mercy of God shown him only served to harden him the more. He was manifestly a vessel of wrath fitted for destruction by his own behavior. The purpose of God has to do with mercy.

Ques. 9.-Dear Editor :Matt. 12 :40 is not infrequently used of the Adversary to cause doubt to arise in the minds of young believers as to the absolute correctness of Scripture. Can you in "Help & Food" explain how the Lord was" three days and three nights in the heart of the earth " with the fact that He rose on the third day ?

Ans.-The Jewish reckoning makes it simple. The day was reckoned from evening to evening ; and a part of the day is reckoned as a whole. The Lord died and was buried on the 6th day (our Friday), and was in the grave, therefore, the 6th, 7th, and 8th day, or first day of the week.

This reckoning from evening to evening was in accord with Scripture. Each "day" of creation begins with an evening (Gen. 1:5,8, etc.),and ends with an evening, as Exod. 12:6 and Lev. 23:32 point out – the paschal lamb being slain "between the two evenings'' ( margin).

In this shortening of time in the grave to its least possible limit (only apart of the 6th and of the 8th days), may we not see the Father's love hastening to raise and glorify His beloved One, whose obedience had brought Him to this depth of humiliation ?

" Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified ; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied" (Acts 9:31).

Saul of Tarsus had made sad havoc in the assemblies, as we read in the first part of the chapter. Fiercely as a wolf, he had worried the flock of God in Palestine, "persecuting this way even unto the death, binding and delivering into prisons both men and women." " How much evil he hath done to thy saints at Jerusalem ! " says the hesitating Ananias when called upon to baptize repentant Saul, after his vision of Jesus on the way. " Many of the saints did I shut up in prison," he himself confesses; "and I punished them oft in every synagogue, and compelled them to blaspheme." How much they had suffered at the hands of this fiery zealot who was "exceedingly mad against them !" But the exceedingly abundant grace of our Lord Jesus Christ had brought him to the feet of Him whom once he so violently persecuted in the persons of His suffering saints. But now, being saved, this " chosen vessel" as zealously preached the faith as he had once endeavored to destroy it. Persecution for the time being had ceased, and there was a lull in the storm; and the assemblies throughout that region were permitted to enjoy rest from their persecutors.

It must have been a very welcome change for the poor harried sheep of the flock. And they did not, as so often happened afterwards in the history of the Church, settle down in easy unconcern or self-indulgence, like a Sardis or a Laodicea, when exempt from molestation, but "were edified," we read. It is not God's will for His people that they should ever remain distracted in the fires of persecution. It is "good and acceptable " in the sight of God our Saviour that His people should enjoy "a quiet and peaceable life in all godliness" (i Tim. 2). It is in view of this largely that we are exhorted to " pray, intercede and give thanks . . . for kings and all that are in authority"-an exhortation too much forgotten among us in these days. For God takes no pleasure in the sufferings of His beloved children; and it is only for their highest spiritual good that He permits the storms of persecution to break against them.

For how many long and happy years have we His people in this highly favored land enjoyed exemption from the fires of persecution! It is not because men love the truth we prize, or only because it is contrary to civilization and a liberal government to engage in religious persecution. All this could be changed very soon if God did not in mercy to us exercise a restraining control, keeping in check the wrath of man and of Satan who would readily cast into prison or burn Christ's witnesses, as he did before. How long this exemption will continue no man can say. If the low spiritual condition of His Church require it, we may see yet a bursting forth of rage and violence against the witnesses for Christ even here in "free" America. May we then be thankful for present mercies and an open door for testimony, and do what in us lies to spread forth the precious gospel that saves and the truth that sets His people free.* *No doubt, the open Bible, in Protestant "Christian nations," has been of greater national blessing than is generally perceived or acknowledged-liberty of conscience, philanthropy, enlightenment, deliverance from superstition, from priestcraft, from tyranny, etc., etc., are fruits of a free circulation of the Bible. It sheds precious light even where the heart has not submitted itself to it. Casting away God's word, after its benefits are all around us, is the great guilt among Protestant nations who protest ne longer against error.-[Ed.*

The churches "were edified," it is said. By what means is not stated; but, no doubt, much as saints are edified today by suited ministry from among themselves, in the gathering of themselves for fellowship, with praise and thanksgivings for the peace they now enjoyed, for prayer and prophesyings to edification. One verse, Eph. 4:16, makes known the normal method of the church's edifying:"From whom (Christ the Head) the whole body fitly joined together, and compacted, by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." "Seek that ye may excel to the edifying of the church," is the encouragement given to those who ministered in the assembly at Corinth (i Cor. 14:12).

But we would call the reader's special attention to what follows:' 'And -walking in the fear of the Lord" not in easy unconcern in reference to God's governmental ways, as many are doing today. The fear of the Lord appears to be largely forgotten in this day of lawlessness and laxity. It sounds to many ears as savoring of law rather than grace. But it is a condition or attitude of soul approved and enjoined everywhere in Scripture." I fear God"confessed the saintly Joseph before his brethren (Gen. 42:18).It is recorded of Hananiah, in Nehemiah's day, that"he feared God above many" (Neh. 7:2). After the elapse of a thousand years, God speaks commendingly of "the fear wherewith Levi feared Him" (Mal. 2:5)."Able men, such as fear God," was to be the character of those who under Moses ruled and judged the people of Israel."Now Obadiah feared the Lord greatly," is written of Ahab's timorous steward, who, in spite of his fear of his wicked master and his worse consort, feared God more, and contrived at the risk of his own life to hide and feed in a cave a hundred of His prophets. This most commendable state of soul ("the fear of the Lord") is mentioned very often in the Scriptures of the Old and New Testaments, evidencing thus the place it has in the estimation and mind of Him who dictated every word written therein. It is " by the fear of the Lord" that "men depart from evil'' (Prov. 16:6).Twice it is said, "The fear of the Lord is the beginning of wisdom" (Psa. in:10; Prov. 9:10),One of the marks of the best man of his time was that he " feared God " (Job i:8). And it was predicted of the Messiah that there should rest upon Him " the spirit of the fear of the Lord," so making Him "of quick understanding in the fear of the Lord " (Isa. 11:2, 3). And looking back to His agony in the garden the writer of the epistle to the Hebrews says, "He was heard in that He feared" (Heb. 5:7).And in this, as in all things else, He is the saint's example.

The following are some of the New Testament references which demand our serious consideration in connection with this subject:2 Cor. 7:1; Eph. 5:21; Col. 3:22; Heb. 12:28; Rev. n:18. One of the characteristics of the Israelitish Remnant, of which God speaks so tenderly in Malachi 3:16, is that " they feared the Lord, and thought upon His name." And in the same book He asks upbraidingly to some unlike these," If I be a master, where is my fear ?" (Mal. i:6).

Well may we understand then, why it was noted of the churches at this time that they were " walking in the fear of the Lord." Would that this condition of soul were more in evidence in our midst today. See Gen. 31:42, 53.

Coupled with "walking in the fear of the Lord," it is added,"and in the comfort of the Holy Ghost." We may learn from this that unless God's people walk as become saints they cannot count on that comfort being ministered to them which it is the Spirit's mission here to convey. Before His departure from this world our Lord spoke of the Holy Spirit as "another Comforter." His office is to guide and comfort the saints through a hostile world and the difficulties of the way. But if we walk after the flesh instead of the fear of the Lord this holy Spirit is grieved, and instead of ministering and comforting He will be compelled to reprove and convict as to our unfaithfulness and sin.

It is usually through human agency, the ministry of gifts or servants, that the Holy Spirit ministers to God's people. " He that prophesieth," the apostle writes, " speaketh unto men to edification, and exhortation, and comfort" (i Cor. 14:3). "That all may learn, and all may be comforted" he says further down the chapter, referring to the ministry of the gifts in the assembly. (See ver. 31.) And speaking of his own and his companions' ministry, he says, "We exhorted and comforted and charged every one of you, as a father doth his children " (i Thess. 2:n). May those who minister today seek to be used of the Spirit to convey to the needy, the weak, and the suffering saints of God that comfort of which they stand in need; and on the other hand may those needing comfort make special efforts to attend the gatherings where this ministry is usually given.

Then there is another means by which the Spirit comforts. Romans 15:4 speaks of " the comfort of the Scriptures." If we cannot always attend the meetings (it sometimes is impossible for some), and so obtain the benefit of public ministry, we have at home, blessed be God, the Scriptures which are the source, the fountain head from which we may draw that comfort that revives our spirits.

May we then as times become more difficult, and days grow darker, and evils surge thick about us, walk, not as having lost heart and courage, oppressed with last day conditions, but "in the comfort of the Holy Ghost."

They " were multiplied," concludes the description. It was the result or consequence of their state and ways. Either the assemblies were multiplied (increased in number) or the number of the disciples was augmented. There is encouragement and joy to see the number of the faithful grow, to see "the increase of the body." Numbers, we know, are not all, nor yet the thing most to be desired. Nothing can equal devotion to Christ and faithful witnessing for the Church's absent Lord; but it does give joy and causes thankfulness to see souls saved and brought into the circle of testimony with "them that believe and know the truth." And it was the seeking Shepherd Himself who told the carping critics of His grace, that "there is joy in the presence of the angels of God over one sinner that repenteth."

It is surely nothing to the credit of a company of believers to see their numbers at a standstill, or worse, diminishing. And it should certainly cause us deepest exercise when we see some gatherings dying out, and the candlestick, to all appearance, removed. The Lord help us to lay these things to heart, and walk even as these disciples walked. C. Knapp.

(Continued from page 233)

Christ the Believer's Object, and the Steadfast Mind (Chap. 3:1-3)

"Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

Careful students of the epistles of Paul cannot but notice a peculiarity that frequently occurs in them. Having concluded the main part of his treatise, he seems about to come to an abrupt conclusion, then suddenly is moved by the Spirit of God to launch out into an altogether different line of things, which comes in as a kind of a parenthesis, ere he actually finishes his letter. An instance of this may be seen in the epistle to the Ephesians by comparing the first verses of chapters three and four. It is plain that ail of chapter three, after verse one, comes in parenthetically, and he concludes what he started to say in chapter four. Here in Philippians we have a similar case; "Finally, my brethren,"he writes, "rejoice in the Lord"; and yet, when we come to chapter 4:8, where he introduces his closing remarks, we again have the same expression :"Finally, brethren." All of chapter 3 is a new subject, which, as we might think, he had no intention of discussing until pressed by the Holy Spirit to bring in a message for which we can truly thank God, as, without it, we would have lost much precious ministry.

It has often been said that this letter is the epistle of joy, and indeed it is. The apostle himself writes with his own heart filled with the joyful recollection of his past experiences in connection with those scenes so dear to him, and he desires them to fulfil his joy, to share with him in the gladness that was his in Christ; and so we have this brief exhortation, "Rejoice in the Lord."Circumstances may at times be anything but conducive to either peace or gladness, yet the trusting soul can always look above the fitful scenes of earth to the throne where Christ sits exalted as Lord at God's right hand. He is over all. There are no second causes with Him." Shall there be evil in the city and the Lord hath not done it ?" asks the prophet. It is "evil," not in the sense of sin, of course, but of calamity, even if that calamity be the result of sin; nevertheless, it cannot come save as permitted by the Lord. And knowing that"All things work together for good to those who love God, who are the called according to His purpose," why should the believer either doubt or fear ? Waves may roll high; stormy winds may beat tempestuously; all to which the heart had clung may seem to be swept away; but Christ abides unchanged and unchangeable, the everlasting portion of those who trust His grace.

We read on one occasion how David, when the people spoke of stoning him because of a calamitous event for which they held him largely responsible, "encouraged himself in the Lord his God." "The joy of the Lord is your strength," Nehemiah reminded the remnant of Israel; and ere returning to the Father's house from which He came, the Lord Jesus imparted His joy to the trembling company of His disciples. Therefore it is not only the Christian's privilege, but we even say, his duty, to constantly rejoice in the Lord. Holiness and happiness are intimately linked together.

And yet how often we need to be reminded of this, as our apostle does here:"To write the same things to you to me indeed is not irksome, but for you it is safe." It was well that they should frequently be exhorted to "rejoice in the Lord."

But now the mind of the Spirit refers to another line of things entirely. For our busy enemy has so many agencies through which he seeks to rob us of that joy in the Lord, which is our rightful portion, that three times over in the second verse we have the significant word "beware."

"Beware of dogs." The Jew used this opprobrious title when speaking of the Gentiles who did not bear in their bodies the mark of the Abrahamic covenant. But in the prophet Isaiah, God uses the term to distinguish false pastors or shepherds in Israel:"His watchmen are blind:they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand:they all look to their own way, every one for his gain, from his quarter" (Isa. 56:10, 11), And it is plain that when the apostle Peter says, "The dog has turned to his own vomit again," it symbolizes the false religious teacher going back to the things he once professed to abhor.

Now the Philippians, like the early Christians in general, were peculiarly exposed to the ravages of
such "dogs." Evil teachers they were, from Judaism, among the flock of Christ, with the purpose of perverting the saints, and leading them back into bondage; and that for their own selfish ends; they are here, by the Holy Spirit, designated by this opprobrious term. They were introducing themselves among the assemblies of God to rend the flock of Christ, that they might have special recognition as leaders in the new company. Professing to be ministers of Christ, they were in reality servants of Satan, as their works proved. No heart have they for the afflicted sheep and lambs for whom Christ died. They would fed themselves, and not the flock, and their judgment is assured.

Consequently he adds, "Beware of evil workers." We need not necessarily distinguish the evil workers from the dogs, for false teachers, whatever their profession of righteousness, are, nevertheless, workers of iniquity. Another figure employed by the Lord in referring to the same general class, is that of " wolves in sheep’s clothing"-deceiving, misleading, destroying, working havoc among those who confess Christ's precious name. Legality, while professing to have in view greater righteousness than that produced by grace, yet proves to be, as the law itself is, simply "the strength of sin " (see i Cor. 15:56).

" Beware of the concision " says the apostle-1:e. mere mutilators of the body. It is a contemptuous term he used to designate those who taught that the observance of circumcision was imperative to give one a full standing before God. The apostle will not allow that the mere ordinance is really circumcision. It is known now by the putting off of the sins of the flesh-the heart-recognition of the fact that the flesh has been put to death in the cross of Christ. It is only as the soul enters into this, and uses the sharp knife of self-judgment upon the flesh, that one is delivered from its power.

The mere externalists, including legalists and ritualists of all descriptions, always make more of ordinances and outward forms than of the condition of the soul, and the spiritual truths symbolized by those ordinances. In Israel we may see this in the fullest way. They boasted themselves of their connection with the temple of the Lord, and gloried in ordinances and legal observances, while actually far from God, and under His disapproval. Nor should Christians forget that it is just as possible for believers now to be occupied with ordinances and church position, while forgetting the more important things of true piety and self-judgment. Nothing that God has commanded is unimportant; but our Lord said to the Jews of His times, concerning their intense regard for ordinances and neglect of justice and mercy, "These ought ye to have done, and not to have left the other undone."

In the third verse, we have four distinct statements made, which we do well to consider in detail.

First:"We are the circumcision," that is, we are those who have accepted by faith the end of all flesh in the cross of Christ. We recognize its utter corruption and its powerlessness for service to God, even though placed under the most careful training and supervision. We have, therefore, put it off in the cross of Christ, "Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all" (Col. 3:n). We began with God by accepting the mark of judgment upon the flesh; we do not now look for anything good in it, but triumph only in Christ.

Second; "We worship by the Spirit of God." The worship of the old dispensation was largely of a ritualistic character, but the Lord Jesus told the Samaritan woman, "The hour is coming, and now is, when the true worshipers must worship the Father in spirit and in truth." Outward forms and services, music and genuflections, do not constitute worship. They may even be hindrances to it. Real worship is that of the heart, when the Spirit of God takes of the things of Christ and shows them unto us. As we are occupied with Him, true praise and adoration ascend to the Father.

Third:" We glory in Christ Jesus." Our boast is in the Lord. We are, ourselves, utterly unprofitable, having nothing about us to commend us to Him who, in grace, has saved us. All our boast is in His loving-kindness and mighty power exercised in mercy on our behalf.

Lastly he adds:"We have no confidence in the flesh." The flesh of the believer is no more to be trusted than the flesh of the vilest sinner. Regeneration is not a changing of flesh into spirit; nor is that sanctification in which we stand before God a gradual process of a change within us. " That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." The fleshly nature is never improved, and the new nature received in new birth does not require improvement. "The carnal mind is not subject to the law of God, neither indeed can be." And the spiritual mind is the mind of Christ. It is as we walk in the Spirit that we are delivered from the desires of the flesh. But even after years of godly living, the flesh itself is not one whit better than it was at the very beginning. Therefore, we dare not trust it, knowing that, however blessed the work of God is in our souls, " in our flesh dwells no good thing." H. A. Ironside.

(To be continued)

One of the great charms in walking is the view one gets of the surrounding country. What is more delightful in this way, than a walk in which one gets sight of fertile fields, surrounding the cosy farm-house with its outbuildings grouped near ; cattle lying down in "green pastures;" a sparkling rivulet flowing down toward the broad ocean in the distance, and on the other side, rolling hills with woodland slopes leading up to the mountains beyond; while overarching all is God's blue sky, bending, as if with His benediction, over the fair scene below. We can imagine the Christian pedestrian raising a song to God as he passes on :

" O Lord, how blest our journey
As here on earth we roam,"

But the Christian's journey is not always through lovely roads and under bright skies.

Did you ever walk through a heavy fog, such as frequently settles on the land near the sea ? Sometimes it is so dense that the nearest houses are hidden from view; figures can be seen only a few feet away, and only a small bit of the road upon which we are walking is visible. As for the journey's end, it is as much out of sight as if it really did not exist.

What do we do under such circumstances ? We are not foolish enough to say that the object of our journey is blotted out of existence because it is not visible, and turn back to the place we had left. No, we are on the road, and can see enough to take a few steps. We take those steps, and a few more open up, and thus we go, seeing little, perhaps not enjoying it, may be even grumbling about it. But
step by step we go on and find that the end of our journey is at last reached-through the fog, and in spite of it. Need we apply the figure?

" Sometimes mid scenes of deepest gloom; Sometimes where Eden's bowers bloom."

But we know the Way. Thomas was looking through a spiritual fog, and the glories of the Father's house were far beyond his vision as he said:" Lord, we know not whither Thou goest, and how can we know the way ?" Little did he know of the wondrous journey he was to take with all its perils and its joys. The Lord does not outline that journey, but simply shows Himself as the way. " I am the way." Thomas was a believer in the Lord Jesus Christ, and as such his path was simple. He was to abide in Him. Step by step the Lord would convey him onward to the appointed end. There would always be the next step visible, and that was enough. He was not to worry about what would take place to-morrow, or next week, or next year. Just one step with the Lord, that was all.

Sometimes we may think we are near such and such a stage of our journey, but are not sure. Sometimes our feelings would assert themselves, and demand that we follow them. But we have simply to cleave to the Lord, the Way, and step by step to let Him lead us. So the journey will be made, even though it be through the fog. And the end is not gloom and fog, but joy and blessedness beyond all our thoughts.

" Through waves, through clouds, through storms,
God gently clears the way;
We wait His time, so shall the night
Soon end in blissful day."

S. R.

In writing to the saints and assembles in various places, our beloved apostle to the Gentiles salutes them with "Grace and peace from God our Father and our Lord Jesus Christ." Think of it, dear fellow-believer, to be greeted with such words! -coming from the Father Himself who gave His only, His well-beloved Son for us, and from our precious Lord Jesus whose life was poured out to deliver our souls from such a death ! And lest we should think it applied only to those early and oft suffering saints in those early days, our dear apostle says, "To them that are sanctified in Christ Jesus, called saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs, and ours" (i Cor. i:2). "To them that are sanctified in Christ Jesus;" he says. What a holy elevation in which to view those feeble ones, once defiled, but which the Father has given to His Son- cleansed by His precious blood, and accepted before God in the value and the beauty of Christ upon them !

"Waiting for the coming of our Lord Jesus," again he says, "who shall confirm you unto the end [to present you] blameless in the day of our Lord Jesus Christ. God is faithful, 'by whom ye were called unto the fellowship of His Son Jesus Christ our Lord." Think of it, dear fellow-Christian, called unto the fellowship of our Lord Jesus Christ while waiting for Him to come and take us to Himself, according to His promise! May it ring in our minds, and dwell in our hearts through the year now opening before us.

One of the most remarkable scenes I have ever witnessed was one in East London during the visit of Messrs. Moody and Sankey, in 1883-84. The hall was pitched in the center of that quarter where men by the hundred thousand work and live in workshops and factories. One Monday evening had been reserved for an address to Atheists, Skeptics, and Free-thinkers of all shades.

At that time Charles Bradlaugh, the champion of Atheism, was at his zenith, and hearing of this meeting he ordered all the clubs he had formed to close for the evening, and all the members to go and take possession of the hall. They did so, and five thousand men marched in from all directions and occupied every seat. The platform was occupied by the clergy and workers.

After the preliminary singing, Mr. Moody asked the men to choose their favorite hymns, which raised many a laugh, for atheists have no song or hymn. Then Mr. Moody spoke from," Their rock is not as our rock, our enemies themselves being the judges." He poured in a broadside of telling, touching incidents from his own experience of the deathbeds of Christians and atheists, and let the men be the judges as to who had the best foundation on which to rest faith and hope. Reluctant tears were wrung from many an eye, yet the great mass of them, with dark, determined defiance of God stamped upon their countenances, faced this running fire attacking them in their most vulnerable points, namely, their hearts and their homes. But when the sermon was ended one felt inclined to
think nothing had been accomplished-it had not appealed to their intellects, had convinced them of nothing.

At the close, Mr. Moody said, "We will rise and sing 'Only Trust Him,' and while we do so, will the ushers open all the doors, so that any man who wants to leave can do so; and after that we will have the usual inquiry meeting for those who desire to be led to the Saviour."

I thought, All will stampede, and we shall only have an empty hall. But instead, the great mass of five thousand men rose, sang, and sat down again, not one man vacating his seat.

"I Can't!" "I Won't!"

Then Mr. Moody said, " I will explain four words -receive, believe, trust, take HIM." A broad grin pervaded that sea of faces. After a few words upon "Receive," he made the appeal, "Who will receive Him ? Just say, ' I will.' "

From the men standing round the edge of the hall came some fifty responses, but not one from the mass seated before him. One man growled,"! can't," to which Mr. Moody replied, "You have spoken the truth, my man; glad you spoke. Listen, and you will be able to say ' I can' before we are through."

Then he explained the word " Believe,"and made his second appeal, "Who will say, 'I will believe Him ?'" Again some responded from the fringe of the crowd, till one big fellow, a leading club-man shouted, " I won't."

Dear Mr. Moody, overcome with tenderness and compassion, burst into broken, tearful words, half
sobs, "It is 'I will or 'I won't' for every man in this hall tonight."
Then he suddenly turned the whole attention of the meeting to the story of the Prodigal Son, saying, "The battle is on the will, and only there. When the young man said 'I will arise,' the battle was won, for he had yielded his will; and on that point all hangs tonight. Men, you have your champion there in the middle of the hall, the man who said, 'I won't.' I want every man here who believes that man is right to follow him, and to rise and say, 'I won't.'"

There was perfect silence and stillness; all held their breath, till, as no man rose, Moody burst out, "Thank God, no man says, 'I won't.'"

" Now, who'll say, ' I will'?"

In an instant the Holy Spirit seemed to have broken loose upon that great crowd of enemies of Jesus Christ, and five hundred men sprang to their feet, their faces running down with tears, shouting, "I will, I will," till the whole atmosphere was changed, and the battle was won. Quickly the meeting was closed, that personal work might begin, and from that night till the end of the week nearly two thousand men were swung out from the ranks of the foe into the army of the Lord by the surrender of their will-they heard His voice and they followed Him.

The permanency of that work was well attested for years afterward, and the clubs never recovered their footing. God swept them away in His mercy and might by the gospel.

Geo. Soltau, in "The Evangelical Christian."

CALENDAR:May 16th to June 15th.

Daily Bible Reading, May 16th, Judges 16; May 31st, I Sam.
Memory Work, Philippians 3. . [6; June 15th, 1 Sam. 21
Good Reading, C. H. M.'s Notes on Deuteronomy, Vol. 2, pp. 254-339 Monthly Question:-Who are the seven great enemies of Israel mentioned in Judges, and what spiritual meaning may be attached to them?

In our Bible reading for this month we are introduced to a number of prominent characters, both men and women, from whose histories many valuable lessons may be learnt. Several women are given a prominent place in this part of Scripture:Deborah, then Naomi, especially Ruth, and Hannah. Among men, Samson, Boaz, Samuel, Saul, Jonathan and David should claim our earnest attention. Let me suggest to you a few helpful pamphlets and books which treat of these persons and their history.

Gleanings from the book of Ruth, by S. R……… Paper, 15 cents.

Samuel the Prophet, by C. K. …………Cloth, $1. "40 "

King Saul, the man after the flesh, by S. R."$1. "50" Jonathan, by C. S …………………………."4 "

Life and Times of David, C. H. M. ……………." 35"

Staff and Scepter, addresses on the principal scenes

in David's life, by C. K………….Cloth, 50 cents.; "25 cents.

Then the Notes in the " Numerical Bible " and the " Synopsis " are invaluable.

In giving us the histories of these men, God has not hidden the blemishes, so that their failures as well as their faith and devotedness may be for instruction and correction to us, and thus save us from many a fall in life. Let us give diligent heed to the Word of God, for every part of it is profitable, and has been written for our admonition, that we may be fully furnished unto all good works.

The Successful Ones

We give below the encouraging list of those who have successfully memorized the epistle to the Colossians. One of them writes :

"I have enjoyed so much memorizing Colossians. It is a blessed privilege to have God's Word stored in our hearts and minds. With the Lord's help I have repeated the epistle with only one error, that of putting in the word 'and' at the beginning of chapter 3."

*Ruth Hawn…………………… Avonmore, Ont, Canada.
Mrs. W.T. Helmer…. ……….-Cumberland, ""

J. Douglas Ferguson…………… ""

Isabelle Somerville……….. …… Brantford, "

*Annie I. Gow………………………… Fulton, Delaware

John A. Algreen ………. The Current, Eleuthera, Bahamas

Agnes Algreen………… """

Malvena Elden………… " ""

Gertrude Hall …………

Mabel Weech………….

Ada Waine……………………. Ottawa, Ont., Canada

Dr. G. A. Keith,…………………..

Kathleen A. Holmes…………………….Boyertown, Pa.

Ralph A. West ………………………..Brooklyn, N. Y.

*Alma C. Grant…………………… Guelph, Ont., Canada

*Edna Tinley ………………………….. Baltimore, Md.

*Dorothy Howard………………………. "

*Mildred Howard ………………………. ""

Mrs. G. L. Severy ……………………… .Detroit, Mich.

*Mrs. D. Fraser…………………………." "

*Carrie Schwartzel ………………………

*Mabel Stockford………………………..

Earl Holmes …………………………..

* Successful also with Galatians and Ephesians,
Successful with two Epistles.
May it be true of all engaged in this work that the Word of Christ will dwell in them, richly furnishing daily guidance and comfort, leading into the good works according to the will of God for us individually.

Correspondence

"I have been considering what was said under 'Correspondence' in the Jan. No. I always eagerly open help and food as soon as it arrives, and turn to Y. B. D. I look especially for words of encouragement, and for contributions from young believers … I wonder how many are keeping up the prayers which were requested. I confess I have not. Let us all take up this service afresh . . . Your suggestions in Jan. No. are good. I would be specially interested in studying John's Gospel."

This makes the second request for a study in the Gospels, and one for 1 Corinthians; but I would like to hear from others also.

Another writes,

"Help and Food has just arrived, and I am pleased to read it again, especially the Y. B. D. I enjoy keeping in touch with the young people among us."

In a letter just received the writer speaks of parents who sometimes encourage their children to go to places or into things as to which the conscience of Christian children is in doubt; yet they go, and at last come to think there is no harm. Parents encourage them in such things because they think it will afford some advantage to their children, either socially, educationally, or in professional and business ways. But if there is a question as to what is right, it is better surely to refrain and wait rather than follow doubtful advice, even if given by those dearest to us. Our life must be with individual conscience exercised before God, under the control of His word.

A contribution from a young Christian on this very subject is just at hand, and I pass it on.

" May I say a word to my fellow young believers who are urged at times to do things about which they have a conscience, I think of those especially in High School who must often have worldly companions, or none. It is not long since I found myself in just these circumstances. I was urged to attend class parties and picnics, because I needed the association of young people,' and there was 'no real harm in it.' With troubled heart, I wondered- Am I too particular about where I go ? To be welcome I must enjoy what they do. I had no courage to speak for my Lord in such company, and if I did enjoy the company and what they did, I lost taste for God's Word. It makes provision for the flesh (Rom. 13:14). Companionship with the unsaved or worldly believers is sure to check our spiritual growth, and spoil our testimony.

" There are other things, not solely for amusement, as to which one may have question-as community club meetings, ball-games, debating contests, etc.-one may be uncertain as to such things. But we belong to Christ, have the Holy Spirit, and the Word to guide. If these things consume the few hours we have for the study of God's precious Word, or our relish for it is lessened thereby, we may be sure God would not lead us there. We will never regret giving them up, even if relatives or friends think there is no harm in it. Many of us can say, 'I have not been particular enough, instead of too particular.'

" We may find it needful to get along without, or fewer, young companions, but' Those who walk with Him from day to day can never find a solitary way.' It is a comfort to realize that God our Father knows what is best for us, and we can ask Him to provide the Christian companionship we may desire. Then there are opportunities for correspondence with Christians we may meet at different times and places."

Remarks on Num. 4:16

A request has been received for an answer to our Feb. monthly question relating to this passage; so I will endeavor to give, briefly, its typical teaching.

Eleazar had the oversight of all the tabernacle- holy and most holy places. We may consider him as a type of Christ who is called the "minister of the holy places and of the true tabernacle" (Heb. 8:2, N. Trans.). Thus Eleazar's service furnishes us with intimations of what engages our Lord in His heavenly priesthood.

First, we have the oil for the light. The oil is typical of the Spirit; the light of His testimony by means of the lamp which the child of God is. It is borne up by the lamp stand, figurative of Christ Himself, in whom we are established, and in consequence anointed and sealed (2 Cor. 1:21, 22). As the lamps were arranged so as to illumine and show forth the beauty of the lamp stand, so with us, as vessels for the Spirit's testimony, we are to show forth the beauty and glory of Christ, whom the Spirit is here to glorify through His people. This is sustained by Christ in His priestly service and intercession on high.

Secondly, the sweet incense, typical of the varied perfections of Christ, as the subject of our worship.

Thirdly, the continual meat, or meal offering (Exod. 29:38-41)'-flour mingled with oil, on which the wine was poured, as representing the perfect humanity of our Lord, permeated with the Holy Spirit, accompanied with the joy and praise suggested by the wine.

All is under the hand of our Great Priest, of whom Eleazar is a type. He cares for all these precious and holy things connected with His people and their priestly exercise before God.

Finally, the anointing oil with which all in the tabernacle was anointed (Exod. 30:20-33), represents to us the Spirit Himself connected with the graces and perfections of Christ, setting apart to God all in His habitation. "Scripture links together our place and conduct. It tells us we are 'seated in heavenly places in Christ;' and it tells us 'not to steal.' It may seem like a terrible drop to tell a heavenly people not to steal; yet it is so put in Scripture, and that is enough for us. The Spirit of God knew that it was not sufficient to tell us that we are seated in heaven; He must also tell us how to conduct ourselves on earth; and our experience of the former will be evidenced by our exhibition of the latter. The walk here proves how much, or how little, I enter into my place there.

" Wherefore, to all who are prone to indulge in habits of light and trifling conversation or reading, I would affectionately, but solemnly say, Look well to the general state of your spiritual health. Bad symptoms showing themselves indicate disease working within, which may affect the very springs of life. Beware how you allow this disease to make progress. Betake yourself at once to the Physician, and seek His help to full recovery. Your whole spiritual constitution may be deranged, and nothing can restore its tone save the healing virtues of what He has to give you.

"A fresh view of the excellency, preciousness, and beauty of Christ is the only thing to lift the soul up out of a low condition."

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

(Luke 19:13.)

The only hands that Jesus has
To work on earth's broad field,
Are the hands of those by
Him redeemed And by the Spirit sealed.

The only feet He has on earth
To speed love's message on,
Are those of His beloved saints
Who with Himself are one.

He has no tongues to spread His fame
Or sing His praise below,
But those of His co-heirs of God,
Saved from eternal woe.

Then dearly bought and much loved one,
Train well thy hands and feet,
And tune thy tongue with lofty strains
His glories to repeat.

C. C. Crowston

To Mr. L. W. C. – Canada.

Your letter is received with the printed "Account of Visions, Healings, and Supernatural Signs," and an article which you " wish to have printed to send out broadcast." This we cannot do, as it neither accords with God's word, nor even with sober judgment.

You mention three things by which to prove if a person is saved or not:1st, Repent; 2d, Be baptized; 3d, Show by the signs that follow them that believe (Mark 16:17) that you have received the Holy Spirit.

Well, I do not profess to speak with tongues, nor to work miracles, and I would not dare to drink poison. According to your theory, then, I am not saved ; but I am bold to add, Neither are you, on that ground, I would challenge you to give sight to one really blind; or raise a dead person, or cause one lame from his mother's womb to walk, as Peter did (Acts 3:6-8; 9:40), or as Paul in Acts 19:12 and 28:6. Ah, friend, I would rather see a poor sinner cry in bitterness of soul :" Lord, have mercy upon me a sinner " than take up with the pretentious, yet foolish, "Signs and Visions " of your printed paper.

I will go further, and say that by these things you deceive yourself, and others who take up with the so-called Pentecostal powers-gift of tongues, etc., instead of the precious gospel; and this is grievous sin. For more than 50 years I have rejoiced in the knowledge of sins forgiven, in the peace of acceptance with God, but not in your way:

"I came to Jesus as I was,
Weary, and worn, and sad ;
I found in Him a resting-place,
And He has made me glad."

It is to Him I would point you-not to anything of yourself, nor anything in yourself; but to Him who is the Way to God-the Truth and the Life ; for " he that hath the Son hath life ; and he that hath not the Son of God hath not life" (1 John 5:12). Satan may indeed occupy poor souls with "signs and wonders" that he may turn them away from Christ the Saviour of poor sinners.

For many years I have read with pleasure Mark 16:16-18, to which you refer, and its fulfilment mentioned in the 20th verse, together with some details of them recorded in the Acts. There we can see how, at the opening of the present dispensation, the truth as to the person and work of Christ, His resurrection and the doctrine of salvation through faith in Him, was confirmed to the world by accompanying signs of power from God-thus "confirming the word with signs following." So also in the previous dispensation, when God sent Moses to lead Israel out of Egypt, wondrous signs of power accompanied, that Israel and the world might see it was God who was leading them out. That being established, and Israel settled in the promised land, what need of miracles any more? God had brought them there and 'given them His laws-let them obey God now.

In like manner, when Christianity became established and the word of God completed there is no need of miracles anymore. "They have Moses and the Prophets, let them hear them," answered Abraham, instead of one going to them from the dead (Luke 16:27-31). In like manner we say, " They have the Gospels, and the Epistles, let them hear them," instead of looking for signs. Looking for signs now, shows unbelief in God's written word, as if that were not sufficient.

To the Corinthian lovers of display, the apostle, even in those early days, forbad speaking in a tongue not understood by the hearers (1 Cor. 14 :27, 28). How much more it applies to the incoherent, or grotesque noises made in the so-called "gift of tongues" in the present day! It ill becomes us to look for power in a fallen Church; nor should we expect the Lord to decorate with showy gifts, as tongues and miracles, that which He soon shall "spew out of His mouth."

But more. In 2 Thess. 2 we read that the Antichrist, " that Wicked one . , .will come after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved';" and in righteous retribution, "God shall send them strong delusion that they should believe a lie."

There usually are forerunners to great happenings, as also partial fulfillments of prophecy prior to the great consummation. Beware, then, lest these pretentious "Pentecostal powers " of the present day, be preparatory to the awful counterfeit of the Antichrist.

Dear Brother:Dampremy, Belgium.

It will be a cheer to you to know, as it has been an encouragement to me, that marked blessing has accompanied my labors since my last to you. True, I have also met sharp opposition, but our precious Lord had to bear all the evil will and evil works of His creatures, and the servant is not above his Lord.

With a supply of tracts and Gospels I set out for Bois Sir. Isaac, where a multitude were going on a special pilgrimage, which would give me great opportunities for addressing groups and give my tracts and Gospels to the interested ones that would receive them. A lady and her husband kept following me with apparent interest. She finally made bold to address me and said :" Sir, the priest of our village warned his people that Gospels and other prints, not authorized by our Bishop, were distributed in these parts, and that they should be burned." "But they are the holy Gospels of our Lord Jesus Christ," I answered, "and they show us the way of salvation," and I spoke then of the " lost sheep," and of the Saviour that came to seek and to save that which was lost. And as I was discoursing, tears were filling her eyes as the glad tidings of the grace of God and the love of Christ were made plain to her.

I found they lived in a distant village where I had been before, and promised to go again, as they pressed me to visit them.

After several encounters, and distributions of tracts and Gospels, two angry priests came upon me, and threatened to have me arrested as troubling their pilgrims on this great day. Thus I was compelled to leave, yet thanking God that His salvation had been presented to many that never heard it before.
Some days after this, accompanied by a young brother, we went to the village where I had been so cordially invited. After an early start, we arrived at this village, and began to distribute some tracts and speak to those that assembled. But the priest had strongly warned his parishioners, and Satan seemed to block our way. Hostile groups formed to excite everyone against us. " We have no need of your Gospels and tracts," exclaimed a woman, "and we'll throw every one of them in the fire." "It will be a testimony against you in the day of the Lord," I answered ; but finding opposition growing intense, we took back all we could of what we had given and went on.

My young companion was much discouraged, and I was sad. We had made inquiries, at first, but had not found the house I especially sought. Then we looked to God in prayer to direct us to it. He heard our request, and soon we arrived before the humble cottage where the lady recognized me, and brought us in with joy. "How happy I am to see you again!" she said; "how much we have thought of what you spoke as we were going on the pilgrimage." "And have you been reading the New Testament? " I interrupted. " Oh yes, sir. For long there had been a need in my heart; I was so unhappy at times that I cared not to live. But since we heard you, and read the Gospels, it is all changed; peace and joy have banished my fears. Oh, how precious is the gospel! It explains so many things I had never understood."

We then had many questions to answer, and things to explain, while joy filled all our hearts. They told us it was the first time they had been to the pilgrimage where they met us, as it was also the first time I had been there-no doubt all by our Lord's direction. She had asked her husband how it could be that a man dared to speak as I did among all those groups at such a time, and to give out Gospels and other prints without charge. It had been a mystery to them, and they thought I must be from some "noble" family. " Yes," I answer, "from a heavenly family to which you also now belong."

After this refreshing time with them, encouraged and rested, we took up our packs; and journeyed to another village. How strange ! – we were as agreeably received there as we had been angrily repulsed in the other. The message of salvation through our Lord Jesus was as eagerly listened to here as it was violently resisted in the other. Several seem to have truly received the grace of God, gladly accepting the testimony rendered ; and God willing, we shall return there. Since my last letter to you, I have visited the following villages (13 names are given-all in Belgium). Awaiting our Lord's return, before whom we shall meet, I remain, Affectionately in the Lord, your brother, Octave Dandoy.

P. S.-A new letter, just at hand, speaks of the lady and her husband having come to the assembly, some ten miles distant from their village, and very happy.-[Ed.

Ques. 13.-In the course of our Scripture readings, questions were raised as to when and where the Lord would bestow His rewards to the saints for faithfulness. Will it be for the millennium only, or go into eternity? Please answer in Help & Food.

Ans.-The " when " is answered by Matt. 25 :19-21; Luke 19:12-17; 1 Thess. 2 :19. In His absence, the Master's servants are put to the test how they use what He has entrusted to them ; and at His return they give account and receive His praise and reward, or shame in the day of revelation (1 Jno. 2:28). The '' where'' is shown in those same passages, with Matt. 19:28-30 ; 1 Pet. 5:4; 2 Tim. 2:12, etc.

As to these rewards extending into eternity we can quote no definite revelation, except it be Daniel 12:3; " They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." May not the joy of having "turned many to righteousness,"-bringing out souls from the dominion of Satan to the feet of Jesus-be an eternal joy and glory?

We quote in this connection from the Num. Bible on 2 Tim. 4:7, 8 :" The crown of righteousness was now awaiting him ( Paul) from the Lord, the righteous Judge ; when not only he will receive his recompense, but 'all those who love His appearing.' It is Christ's appearing that is most suited to what he has before him, when everything will appear in its true character. And then He bestows the rewards. This is always the way in which Scripture connects these things. He comes to take us to Himself ; but the rewards are put rather as in connection with the kingdom. Every one in it will receive his place in due recognition of the work that he has done.

"There are things which are common to all the people of God, and which we have to keep carefully apart from the thought of their being in this sense a reward at all. The place in the Father's house is not a place which is determined by the value of whatever work we have been enabled to do. The nearness of children to the Father is not according to the appraisal of their work, but the outflow of His own heart towards those who are begotten of His own Spirit, and all of them are the subjects of divine grace. So, too, the belonging to Christ as members of His body is the portion of all the saints of the present time ; all make part of the bride, of which the apostle speaks as that Church which He loves, and for which He has given Himself. These are things which have been more or less confounded on the part of some. The fruit of Christ's work must be, of necessity, far beyond any fruit of our own ; and thus it is a comfort indeed to realize that which we shall have and enjoy together is far beyond anything that can possibly distinguish us from one another."

Ques. 14.-What are the "Living Creatures" in chapter 4 of Revelation?

Ans.-Being "in the midst" of the throne," and "round about the throne," certainly connects them with what is divine. Besides this they are "full of eyes within," which expresses complete, divine knowledge. They seem, therefore, to symbolize the agencies which God uses in His perfect government; which is

In sovereign, irresistible power-represented by the Lion (Prov. 30:30).
In patient, fruitful service-represented by the Ox (Prov. 14:4).

In tender grace and intelligent purpose-represented by "The face of a man."

In ways inscrutable to us and past finding out, represented by the Eagle (Prov. 30:19).

These divinely-used agencies may be angelic, or human, or even natural and physical powers-all under God's hand, subject to His will and guidance in the fulfilment of His purposes.

(Continued from page 322, Dec. 1920) "Christ is all in Life or Death" (Chap. 1:21-26)

" For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor:yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better:nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith ; that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again."

"To me to live is Christ" is Christian life and experience in its fulness. It has often been remarked, and is well worth remembering, that Christians have many experiences which are not properly Christian experience. The man described in the 7th of Romans is undergoing an experience which will be for his future blessing, but is not proper Christian experience, though it is clearly enough the experience of a Christian. Christ Himself, so dominating and controlling the believer, that his one object is to live to His glory, is what Paul has before him here. This should be the experience of Christians at all times. But, alas, how few of us enter into it in its entirety. It implies a surrendered will, and the body yielded to the Lord who has redeemed it, that it may be used only to His praise. This is life in its truest sense, and, probably, no one ever entered into it so fully as the apostle Paul.

We may, perhaps, better understand the experience "For me to live is Christ," if we consider for a moment what life means to many an other. The Christless business man, whose one aim and object is to obtain wealth, might well say, "For me to live is money." The careless seeker after the world's pleasures, if he told the truth, would say, "For me to live is worldly pleasure." The voluptuous, given up to self-gratification, would say, " For me to live is self." The statesman, exulting in the plaudits of the people, and craving world-notoriety, might truthfully declare, "For me to live is fame and power." But Paul could say, and every Christian should be able to say, "For me to live is Christ."

And it is only such who can heartily add, "And to die is gain." Death is no enemy to the one to whom Christ is all. To live gives opportunity to manifest Christ down here; to die is to be with Christ, than which nothing could be more precious.

The apostle himself was in a dilemma as to which of these he would prefer, were the choice left to him. If permitted to continue in the body, he would have further opportunity of service for Him who had claimed him as His own and called him to this ministry. But, on the other hand, he longed "to depart and to be Christ, which is far better." His had been a life of toil and suffering for Christ's sake, such as only a Spirit-sustained man could have endured without fainting; and as he lay in the Roman prison, his heart longed for release-a release which would mean to be forever with Christ. Labor for Christ was sweet, but rest with Christ would be sweeter. Whitefield used to say, "I am often weary in the work, but never weary of it," and such was, doubtless, the attitude of our apostle. He loved to serve, yet longed too for the hour of release, with no selfish motive in it, for his one object was Christ, whether in life or in death.

It is amazing how anyone, with words such as these before him, could question for a moment that the Word of God teaches the consciousness of the spirit after death. Paul had no thought that his spirit would be buried in the grave with his body, or that his soul would sleep until the resurrection day. Death to him would be a departure, a moving out of the travel-worn earthly tabernacle, and a going to be with Christ, until the first resurrection at the coming of the Lord.

As he weighs everything, the unselfishness of the man comes out strikingly. He sees the need of the Church of God. As it is now, so it was then. There were many evangelists, or gospelers, but few teachers and pastors who really carried the people of God upon their hearts; and he felt that to abide in the flesh was more needful for the flock than rest was for himself. So he says he has confidence that he should abide a little longer, and continue in this scene of labor for the furtherance and joy of faith of the people of God.

It is clear, I think, that he fully expected the Lord would permit him to revisit Philippi, that the rejoicings of the saints there might be more abundant in Christ Jesus on his behalf, through his coming to them again. They were his children in the faith:as a tender father he yearned over them, and longed to see them once more before closing his earthly ministry. We have no record in the Word of God as to whether this desire was fulfilled, but there are early church traditions which indicate that it was. At any rate, we know he was released from his first imprisonment, and allowed to go about in freedom for several years before being again apprehended and martyred for the sake of Christ Jesus, his and our Lord. h. a. ironside. H. A. Ironside.

( To be continued.)
" I Have Loved Thee with an Everlasting Love

(Continued from page 37)

Christ the Believer's Example

"OTHERS" (chap. 2 :1-4.)

"If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others."

The last word of this section is the keynote- "others." This was the overpowering, dominating note in the life of our Lord on earth, and because of this He died. "He came not to be ministered unto, but to minister, and to give his life a ransom for"-others! He lived for others; He died for others. Selfishness He knew not. Unselfish devotion for the good of others summed up His whole life, and all in subjection to the Father's will. For God, the Father Himself, lives, reverently be it said, for others. He finds His delight, His joy, in lavishing blessing on others. He pours His rain, and sends His sunshine upon the just and the unjust alike. He gave His Son for others; and having not withheld His own Son, but delivered Him up for us all, how will He not with Him also freely give us all things ?-we, who are included in the others for whom the Lord Jesus Christ endured so much. What wonder then that, if we would follow His steps, we find ourselves called upon to live for others, and even to lay down our lives for the brethren!

In the first verse, the "if" does not imply that there might not be consolation in Christ, comfort of love, and fellowship of the Spirit, coupled with tender mercies toward all for whom Christ died; it rather has the force of since-it is an intensive form of saying, Since you know there are consolations and comforts in Christ. If these things are blessed realities, how incongruous for a believer to act as though they were non-existent ! Drinking in the Spirit of Christ, we exemplify the mind of Christ. And so the apostle exhorts the saints to fulfil his cup of joy by their like-mindedness, having the same love, being of one accord, of one mind.

It is very evident that Christians will never see eye to eye on all points. We are so largely influenced by habits, by environment, by education, by the measure of intellectual and spiritual apprehension to which we have attained, that it is an impossibility to find any number of people who look at everything from the same standpoint. How then can such be of one mind ? The apostle himself explains it elsewhere when he says, "I think also that we have the mind of Christ." The "mind of Christ" is the lowly mind. And, if we are all of this mind, we shall walk together in love, considering one another, and seeking rather to be helpers of one another's faith, than challenging each other's convictions.

This is emphasized in the third verse," Let nothing be done through strife or vainglory." It is possible, as chapter one, verses 15 and 16, have already shown us, to be controlled by this spirit of strife and vainglory, even in connection with the holy things of the Lord; but Paul himself has furnished us a beautiful example of that lowliness of mind of which he speaks, when he could rejoice even though Christ were preached in contention.

Nothing is less suited to a follower of the meek and lowly Son of Man than a contentious spirit, and vainglorious bearing. Boasting and bitter words ill become one who has taken the place of death with Christ. If, in lowliness of mind each esteems others better than himself, how impossible for strife and contention to come in. Alas, that it is so much easier to speak or write of these things than to practically demonstrate them!

It is not in the natural man to live out what is here inculcated. The man after the flesh "looks out for number one," as he puts it, and is fond of reminding himself, and his fellows, that "charity begins at home." But the Christian is exhorted to look, not on his own things, but on the things of others. A heavenly principle this, surely, and only to be attained by a heavenly man, one who walks in fellowship with Him who came from heaven to manifest His love for others. It is characteristic of man's deceitful natural heart to suppose that his greatest pleasure can be found in ministering to his own desires. But the truest happiness is the result of unselfish devotion to the things of others. Were this ever kept in mind, what unhappy experiences would many of God's dear children be spared, and how glad and joyous would fellowship in Christ become. H. A. Ironside.

(To be continued.)

O Heir of glory, child of light,
How glorious is thy portion there !
Thou art on the way to endless day-
That land of pure delight,
God's home so bright and fair !

Here, angry waves may round thee roar;
Fierce tempests smite thy trembling bark;
But thou shalt land on glory's strand
Where storms beat never more:
'Tis only here it's dark.

Thou art not left to go alone
Across life's bleak and wintry main;
Thy faithful Guide, whatever betide-
He who for thee did once atone-
Shall all the way sustain.

He who led Israel through the wild
Shall ne'er His needy saints forsake;
He'll clear the way through night and day
For every trusting child,
And safe to glory take.

Thy painful way shall shortly end
Above the storm-tossed clouds of time.
The night shall flee, thine eyes shall see
Thy glorious Lord descend-
Oh truth most sweet, sublime!

Though adverse winds around thee blow,
And heavier grows the gloom of night,
Look with faith's eye to Him on high,
That hope in thee may grow
To fuller beams of light.

Soon, faith shall end and sight begin,
And hope give place to ceaseless praise.
And when up there no need for prayer-
No battling there with sin-
But on His face shalt gaze.

There, fashioned by His mighty power,
His own blest image thou shalt bear.
With Him to dwell, what tongue can tell
The glory of that hour
When He shall take thee there !

C. C. Crowston

"And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and also of the Greeks believed" (Acts 14:1).

What is emphasized in the account here given is, certainly, the help they found in God, who links Himself to human weakness so as to make it "mighty through God." Whilst it is clearly the work of God to bring men to Himself, yet, none the less, He is pleased to give effect to the words of His servants in such sort that it can be said, "they so spake" as to produce faith in the message they brought. There is a fitting of words to such an end which we must not overlook; it is a skill which only a wisdom begotten of love can enable for-a skill which disdains not diligence, however, for the attainment of its ends, as we read elsewhere:"Because the preacher was wise he still taught the people knowledge; yea, he pondered and sought out, and set in order many proverbs. The preacher sought to find out acceptable words, and that which was written uprightly, even words of truth" (Eccl. 12:9, 10).

Yet many seem to think that the teaching of the Spirit of God should set all this aside. They speak slightingly of the " study " even of the word of God. They do not "cry after knowledge," nor "lift up the voice for understanding;" they do not "seek her as silver, nor search for her as for hidden treasures," yet they doubt not to " understand the fear of the Lord and to find the knowledge of God" (Prov. 2:3-5). Without sowing they expect harvests, and that negligence will nevertheless bring the fruits of diligence!

But the man of God is to be furnished unto all good works; and from Scripture this furnishing is to be obtained. We are to be "as new-born babes desiring the sincere, or pure, milk of the Word." How much does a new-born babe desire milk? It is his life. But the careless way in which God's word is read by many shows how little they look for the teaching of the Spirit of God; and when the winds of new and strange doctrines arise, their anchor drags at once !

What is spoken of here, however, is rather the ability that shall affect others; and for this the gift from God must not be forgotten. Yet the possession, of whatever gift does not exempt from, or make one superior to, the rules which are common to all Christians – which are plain moral rules. The servant serves with what as a Christian he has acquired; and this is a most important rule indeed. We acquire and prove in our souls what we then can use for the souls of others; and the very fact that we are to serve others with it shows the need all have of it-not the servants only. There is no part of the word of God that is not intended for all the people of God, and we all learn as learners, not as teachers. Oh for the longing of heart in every Christian for that which has all come from the heart of God for all His own !

Those so speak as to make men believe who have themselves received with a living and joyous faith what they impart to others-and who impart it, therefore, not according to the rules of an artificial pedagogy, but from such full hearts as alone can reach other hearts. So the apostles spake, and so the Iconians believed.

From Numerical Bible on Acts.

CALENDAR:Oct. 16th to Nov. 15th

Daily Bible Reading, Oct. 16th, 2 Chron. 13; Oct. 31st,2Chron.
Memory Work. . 1 Peter 3………… [28; Nov. 15th, Ezra 7
Good Reading,…… C. H. M.'s Miscellaneous Writ's., Vol. 2, to the end of "Thou and Thy House."
Monthly Question:-What is the difference between the times of the Gentiles, and the fulness of the Gentiles ?

Present Day Conditions

Perhaps some of you have read a very recent speech by the Solicitor General of the United States in which he spoke in no uncertain way about " the present revolt against the spirit of authority," and further saying, " Conceding that lawlessness is not a novel phenomenon, has not the present age been characterized by an exceptional revolt against the authority of law ? " He answered the question by producing incontrovertible proofs of this lawless spirit, too extensive for quotation here. Some extracts may be of value.

After remarking upon the large extent to which " broken faith" obtained, in business conditions of a year ago, the speaker continued:

" In the greater sphere of social life, we find the same revolt against the institutions which have the sanction of the past. Laws which mark the decent restraints of print, speech and dress, have in recent decades been increasingly disregarded. The very foundations of the great and primitive institutions of mankind-like the family, the Church and the State-have been shaken. Nature itself is defied. Thus, the fundamental difference of sex is disregarded by social and political movements which ignore the permanent differentiation of social function ordained by God Himself."

Further on he quotes from an address given by the present Pope on last Christmas eve in which,

" The Pope said that five plagues were now afflicting humanity. The first was the unprecedented challenge to authority. The second, an equally unprecedented hatred between man and man. The third was the abnormal aversion to work. The fourth, the excessive thirst for pleasure as the great aim of life. And the fifth, a gross materialism which denied the reality of the spiritual in human life."

These words have interest for us, not only because they warn of the world's gross lawlessness, but because they so clearly confirm the testimony of God's holy Word. The light thus afforded should enable us to judge of the days in which we live, and thus enlightened be preserved from the spirit which pervades them.

In the light of the statements just quoted consider such scriptures as 2 Tim. 3:1-5; 2 Pet. 2 and 3; Jude 8-19. All are the premonitory signs of the coming apostasy spoken of in 2 Thess. 2. It is not a world which is growing better, as some vainly boast, but one ripening in evil against the day of judgment. The intelligent Christian can only look for an increase in lawlessness, and the hopelessness of all remedies until He comes whose right it is to reign. Can a world which, rejecting the Lord Jesus, chose a man condemned for sedition in which he committed robbery and murder escape being marked by the character of its choice? And in the age of its greatest achievements, in the time of its greatest boast, the loathsomeness of the world's corruption through lust is uncovered in every department of its life. It is like the days before the Flood or the condition of Sodom and Gomorrah. Let the character of Noah and Abraham mark us, not that of Lot. Our separation cannot be too sharply manifested, for "Whosoever therefore will be a friend of the world is the enemy of God." " Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." " Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing:and I will receive you."

Are we then marked as not following the course of this world ? Be not conformed to it, " but be ye trans formed by the renewing of your mind; that ye may prove what is that good, and acceptable, and perfect will of God." Let each one of us see to it that our walk be with Christ in separation from the world.

Our Memory Work

The circle of those successful in this line of work continues to increase, and this time we are able to list 29 names.

Ruth Hawn (4) …………….. Newington, Ont, Canada
Annie I. Gow (4) ………………….. Felton, Delaware
Mrs. W. T. Helmer (3) ……… Cumberland, Ont., Canada
Mildred Howard (4) …………………. Baltimore, Md.
Dorothy Howard (4)…………………..
Hazel F. Grant…………………Toronto, Ont., Canada
Bessie Lyall (4). …………….. …..Guelph, "
Alma Grant (4) ………………….
Nellie Ford……………………… Zephyrhills, Florida
Don. E. Powell-…………………..
Mrs. D. E. Powell…………………
Kathleen A. Holmes………………….. Boyertown, Pa.
Anna E. Holmes……………………..» "
Marie de Vries ………………………. Detroit, Mich.
Carrie Schwartzel (4)…………………. " "
Mable Stockford (4) ………………….. " "
Mrs. M. M. Severy ……………………" "
Mrs. W. S. Banford……………. Penticton, B. C., Canada
John A. Algreen (3)….. The Current, Eleuthera, Bahamas
Agnes Algreen (3)…… """
Malvena Elden (3)……
Mabel Weech (3)…….
Mary Ingram……….. "" "
Alstyne Lowe……….. """
Isabelle Somerville (3)…… ……Brantford, Ont., Canada
Clara E. Holcomb (2)……………. Chin Lee, Arizona
Douglas Ferguson (3) ………….. -Cumberland, Ontario
Marie E. Holcomb ……………. …. Cornville, Arizona
Glen C. Girdner………..'…………. " "

One writes:

"I enjoy the work very much and find the different verses slipping out very often during the day for comfort, admonition or confirmation. It is only in that way one realizes their real significance."

This indicates the value of memorizing the scriptures. It is not so much that six months after we can successfully repeat an epistle with very few mistakes, perhaps none, but the fact that having studied the book we get the outline of its contents fixed in our minds; many single passages become precious, to our hearts, and may bear a special message to us at the time, or be recalled to us later by the Spirit, either to help us in time of need, or enable us to help others. This blessing is reaped by all who persevere in the effort, whether or not at the end they are able to successfully meet the conditions of recital. Thus, too, our spiritual arsenal is furnished, wherewith to meet the enemy's attack. Our Lord was a perfect example for us in this. If we must live and fight by the Word, our need of fullest possible acquaintance with it is self-evident.

Our Daily Bible Reading

In the course of our reading this month we come to a great crisis in the history of Israel, and in fact of the world. At the close of 2 Chronicles we have God's judgment upon the kingdom of Judah, the destruction of Jerusalem and the temple, with the transfer of power to Nebuchadnezzar. This constituted the commencement of " the times of the Gentiles " which will not close until David's Son, who is David's Lord, shall come and establish that everlasting kingdom and dominion spoken of by Daniel, and promised to David in Jehovah's covenant with him. During this period, God's throne is no longer at Jerusalem, the glory has departed as shown in Ezekiel, and God is spoken of as " the God of heaven," who, as the Most High, as men must learn, still " ruleth in the kingdom of men." It is our high privilege and blessing to know Him as "the God and Father of our Lord Jesus Christ"-in the sweet and blessed intimacy of His eternal love and purpose toward us in His Son.

The events which close 2 Chronicles are those judgments of which God had warned His people by the prophets, and the introduction of a new era in God's dealings with the world. During this period of time, the blessing of the chosen people must come by instrumentality of Gentile hands, instead of the nations being blessed through Israel. So we see when the restoration promised by Jeremiah is to be accomplished, it is Cyrus who is used to bring it about. The Gentile yoke is not removed, but God manifests His supremacy over all, able under all circumstances to fulfil His word. The hearts of all men are in His hand. Blessed assurance for faith at all times!

Ezra opens with the record of how God not only wrought in the heart of the Gentile monarch, but also in many hearts among His captive people to revive the testimony to His name and truth. All this forms a striking testimony to the immutability of the prophetic word. And in these Captivity Books, which we now begin to read, we may trace many principles which always govern in days of remnant testimony; and such are our own days, in relation to the assembly. In addition to this important transition which our reading brings before us, there are valuable lessons to learn from the history of kings. Throughout we may see that when God is given His place, blessing is assured. How constantly He witnessed to His people, by His interposition in mercy and blessing, that if they only submitted themselves to His revealed will (and to this the voice of His many prophets was ever calling them) He would be with them. Thus, while the prophets prophesied, by events and circumstances of contemporary history God gave a practical demonstration of what they said and promised in His name. But the heart of the people had grown hard, and their hearing too heavy to hear. History and prophecy ever bear a moral and spiritual relation to each other. The meaning of the former may thus be understood in the light of the latter, which however always goes far beyond the mere fact or event of history Thus, in a sense, all Scripture is prophetic; it is that to which we do well to take heed in our hearts, "as unto a lamp shining in an obscure place until the day dawn and the morning star arise," (2 Pet. 1:19, 20, N. Trans.)- its value abides to the very end.

Correspondence for the Y. B. Dept, please address to Mr. John Bloore, care of Loizeaux Brothers.

CALENDAR:Dec. 16th to Jan. 15th

Daily Bible Reading, …. Dec. 16th, fob 5; Dec. 31st, Job 20;
Memory Work.. 1 Peter 5…………….[Jan. 15th, Job 35
Good Reading,…… C. H. M.'s Miscellaneous Writ's., Vol. 2, "Eternal Punishment " and "The Lord's Coming."
Monthly Question:-What is the difference in meaning between the expressions " in Christ" and "in the Son?"

Our Memory Work

This month we complete Peter's first epistle. I hope we may have a large increase in the number of those who qualify in its recitation.

For Philippians we had the encouraging number of 30, one more name (Miss Frances Cox, of Cornville, Arizona) having come in since our list was published. Galatians was the first epistle successfully memorized, and we recorded 19 names. I hope we may have 40 or more for 1st Peter. It's a real cheer to see the list increasing, and to know there are many others engaged in this memory work, who continue steadfast in it, though not successful in meeting the requirements of final recitation. I am sure (as some of them have told me) that they are not without their reward, in the help and comfort they derive, as well as strength supplied for the day of battle; with present compensation, too, for such labor in the fields of Holy Scripture. The more the dark clouds of apostasy settle down upon this world, the more we who are young need the divine strength and sufficiency which alone comes through acquaintance with the Word of God- its language written upon our memories, its truths enshrined in our hearts, and our ways conformed to its holy instructions. The Spirit of God can only bring out from us what has first been taken in. To be able to use " the sword of the Spirit" we must first have some knowledge of it and know how to use it, as directed by Him.

Two things are important-Diligence in our spiritual things:" Every place that the sole of your foot shall tread upon, that have I given unto you." Obedience to God's Word :" This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success" (or "do wisely"-margin).

" Thy Word, O Lord, Thy precious Word alone,
Can lead me on ;
By this, until the darksome night be gone,
Lead Thou me on!
Thy Word is light; Thy Word is life and power;
By it, O guide me in each trying hour ! "

Will those who successfully repeat 1st Peter, please send in their names not later than February 15th? Those complying with the usual condition (of not more than two slight errors in each chapter) will receive Mr. Ridout's book " From Genesis to Revelation," which is a valuable synopsis of the structure and contents of the Bible. It will open up to you the wonderful unity of God's book, and give you its great themes in a way that will stimulate further study and deeper interest.

Correspondence

"The young people here (Zephyrhills, Fla.) are displaying good interest in the Y. B. D., and the progress has been quite marked since we started our meetings. I think there would have been more names for Philippians had we known sooner of the time-extension; but look for more with 1st Peter; some of us are quite determined,"

Our correspondent also asks, "Have you given up entirely your idea of summer Bible Schools where young people might spend their vacations, devoting time to Bible study along with the enjoyment of wholesome recreation?,"

I have not spoken of this in these columns, but have mentioned it on different occasions to several brethren for their judgment and counsel. We may speak more of this later on; meanwhile let us seek to the Lord about it.

Indian Missionary Work

I am spending a few days at Albuquerque, New Mexico, where there are many openings for preaching the Word. It has been my happy privilege to spend part of the time in these parts with Mr. Ironside, but he has now gone to visit among the Indians in Arizona where Mr. Holcomb and his daughter carry on missionary work; also Mr. Anderson and his wife at Valentine. For many years gospel work has been limited to the Indian children who come to the Government schools, but now entrance has been gained to the older people of the tribes, and God is clearly working among them. The field enlarges, with blessing in the gospel, and there is a great field for home missionary work which should claim a good share of our interest. We pray that the Lord may call others into this field of labor to join those already devoting their lives to this work. May the Lord stir up among us such as are qualified for such service among those who, at our very doors, as it were, are in heathen darkness. I have asked Mr. Ironside to give me a little account of the Indian work, and I hope to have it for our next issue.

Our Daily Bible Reading

Our reading this month is entirely in Job. The principal features of the book might be given thus:(1) The perfect man-untried (ch. 1:1-12). (2) Tried by adversity (chs. 1:13-3:36). (3) World-wisdom expressed by the three friends (chs. 4-31). (4) Elihu-the mediator (chs. 32-37). (5) God speaks (chs. 38-41). (6) Job sees and confesses his nothingness (chs. 42:1-6). (7) Fullness of blessing closes the book. In it we get the test of man at his best, and he breaks down under it; it shows also that none, no matter how good, are exempt from severe trial in a groaning creation. God often makes use of such circumstances to bring man to the end of himself, and thus change the outward knowledge of God into an experimental knowledge of Him, with greatly increased blessing. The apparent mystery of human suffering gets its answer in that all is in the hand of One who knows the end from the beginning, and is able to make even Satan contribute to this divine purpose of final blessing. " I had heard of Thee by the hearing of the ear," says Job, " but now mine eye seeth Thee," and the former moral elevation in which he had prided himself, he now puts under " dust and ashes."

The book gives us much that is the best in human goodness and wisdom, while its impotence to meet man's need and its problems is made manifest. The soul with God is taught by Him-with how great and blessed results!

Let me suggest that you read Mr. Ridout's book on Job; also," Job and his Friends," by C. H. M. These will greatly help you to understand the lessons of this book, with which most seem to have very little acquaintance.

We need eyes illumined by the Spirit to see the glories of Christ; ears opened by the Spirit to receive the Word of God; hearts filled by the Spirit for service to the Lord.

Correspondence for the Y. B. Dept., please address to Mr. John Bloore, care of Loizeaux Brothers.

A Bible Reading on the 9th chapter oi Romans at Oakland, Calif., Sept. 1920

C. A.-What special reason is there for the strong statement that begins the chapter,"! say the truth in Christ, I lie not"-What special need is there for that ?

C. C.-In a certain sense it is like an oath, is it not? It is a strong affirmation.

H. A. I.-I suppose that Jews reading this treatise on God's salvation, as set forth in .the early part of the epistle, would be ready to charge Paul with favoring the Gentiles as against his own people, would they not?

C. C.-Yes, I think so ; and so he gives the strongest assurance that he is speaking in Christ, testifying to the truth. If he was testifying to the truth of the new revelation, introducing Christianity into the world, it was a solemn thing for Israel, as they were rejecting it and persecuting him.

C. A.-We have heard it said that the conscience is not a trustworthy witness. Here the apostle says, "My conscience also bearing me witness." Is it mentioned because of its connection with the Holy Spirit-conscience so guided ? Or why is the conscience brought in here, when we know it is not absolutely trustworthy ?

C. C.-He would have us realize that his conscience was before God. He was not speaking flippantly, but soberly, as realizing the presence of God. He was speaking from conviction of the truth, not from sentimentality.

A. W. P.-Would it not help to compare Rom. 9:i with Eph. 4:21 ? We have there, "As the truth is Jesus," but in Romans 9:i we have, " I say the truth in Christ." Has not the Holy Spirit some definite purpose in varying|these two terms, or titles? "The truth in Christ" (the Anointed) being more in reference to the Jewish people than the "truth in Jesus."

H. A. I.-"The truth in Jesus" was that which was manifest in the Man, Jesus, as He walked through these scenes. The truth was manifested in all of His ways. " Christ" means the anointed, and while He was that on earth, He has been given that place by God in resurrection. "God hath made that same Jesus, whom ye crucified, to be both Lord and Christ." And so Paul here speaks "the truth in Christ"-as in the presence of the resurrected One. As to verse 3 there is considerable diversity of judgment as to exactly what the apostle meant when he spoke of wishing himself accursed from Christ. As it depends largely on the original's meaning, we would like to have your judgment, that we might consider it.

C. C.-Well, I believe the clause, "I could wish myself accursed from Christ," to be a parenthesis; and I would read it, too, according to the Revised Version, "I was wishing myself accursed from Christ." It was in the past. So that the sentence would read:" I have great heaviness and continual sorrow in my heart for my brethren, my kinsmen according to the flesh," This entire paragraph shows that he fully understood them. He understood the mind and feeling of Israel, as himself at one time having had that mind. He was then with them in their rejection of Christ. He at that time was
wishing himself accursed from Christ.

H. A. I.-That is altogether a different thought to what I have had. I have thought of Paul here taking the same ground as Moses (that is, if possible to save Israel by blotting him out of God's book, he would be willing to be blotted out), and that here the apostle meant to say that his love of Israel was such that he would be willing to do this -willing thus to be destroyed, that they might be saved ; not that he intended it fully, for he knew that they could not thus be saved, but that his love for them was so intense, that if he could save them by being accursed from Christ, he felt at times he would be willing to suffer this.

C. C,-That is what many think; but I merely give what is my judgment after considerable thought. I am well aware of eminent students of the Word looking at it differently, but by weighing it very carefully I have come to the judgment which I have expressed. As to the view you have mentioned, my difficulty is, I cannot conceive of a Spirit-filled man, even for 'a moment, wishing himself accursed from Christ.

H. A. I.-I suppose not; even to save others.

C. C.-It seems to me, then, that the apostle in this way shows that he understands the attitude and mind of Israel in their refusal and rejection of Christianity which was being established in the world.

E. A, B.-In Acts 22:20, 21 it speaks of Paul being sent to the Gentiles. We can realize what a hard thing it must have been for the Jews to take in the thought that the Gentiles should be fellow-heirs in God's mercy; and Paul realizing this, puts himself in that place, and undertakes to face things from their standpoint.

H. A. I.-We know the force of that today. It is one of the first principles in helping souls to put ourselves as far as possible in their position. If a Roman Catholic is saved, it has great force when he turns to another Roman Catholic and says, "I realize your feelings; I understand your prejudice; I felt the same once. Now the Lord has opened mine eyes, and I wish you to weigh what I put before you."

C. A,-You say then, Mr. C., that this is a parenthesis. What about the punctuation ?

C. C.-Well, in the first place, there are no punctuation marks at all in the early manuscripts. They have all been put in by later editors, and it is a question of spiritual understanding as to what and where punctuation should be placed. It largely depends on the spiritual understanding of the translator.

E. A. B.-Some persons have said to me when I mentioned things like this, " Why do you change the Bible ? " It is a question between the original and what we have in the translation, that we have to consider.

C. A.-I hope no one can say," The brethren are changing the Bible."

H. A. I.-That question always arises with persons who are not familiar with translations and versions. They need to remember that the New Testament Scriptures

In connection with the new Government which it has pleased God to establish over us in the United States, Christians should be deeply thankful that the Chief Magistrate not only acknowledges faith in the Bible as God's word, but openly expressed his desire to be guided by the words of Micah 6:8, on which he placed his finger in taking the oath of office on the day of his inauguration:"He hath showed thee, O man, what is good; and what doth the Lord require of thee but to do justly, and to walk humbly with thy God?"

It is our privilege, surely, as well as the duty of the people of God, earnestly to pray that wisdom and strength may be given the President and his associates in the government of this great nation whom they are to guide, and for whom they are to act in very difficult times and circumstances. In the discharge of the many and heavy responsibilities that devolve upon them, we all have an interest, as the following scripture points out:"I exhort therefore that, first of all, supplications, prayers, intercessions, and giving thanks be made for all men; for kings, and all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty" (i Tim. 2:i, 2). How much depends on good and wise government for the people to lead a peaceable life in security and comfort. What an opposite to this has been experienced in poor, miserable, blood-drenched Russia!

Government appointed of God

In the days before the flood, God had appointed no government. Man, having listened to the enemy and rebelled against God, was driven out of the Garden and left to himself, as it were, to experience the results of sin, with no law or punishment for transgression- even the murderer was left unpunished (Gen. 4:14, 15).Did man return to God from whom all blessings flow ? Alas, instead of this we read that "every imagination of the thoughts of his heart was only evil continually ; " and "the earth also was corrupt before God, and the earth was filled with violence " (Gen, 9:5, 6, 12).What a comment upon the delusion of some moderns prating of "man's natural goodness," and that if left to himself, instead of being punished, man would be good !

But " God who knoweth the hearts of all men," in bringing Noah and his family on the new or purged earth, says, in connection with Noah's sacrifice of sweet savor, " I will not again curse the ground any more for man's sake, for (although) the imagination of man's heart is evil from his youth" (Gen. 8:21).So, in view of the re-peopling of the earth on which Noah's family was to multiply, and of man's unchanged nature, God establishes government with power of discipline even unto death (Gen. 9:5, 6).The abolishment of capital punishment, therefore, is but a disregard of what God established for the good of man in his un regenerated condition. It is weakening orderly government; it is the prelude of the terrible conditions that may soon obtain upon the earth, when sun and moon (supreme and delegated governments)and the stars (prominent ones in power)shall be cast down in a terrible overthrow (Rev. 6 :12, 13).

(Continued from page 123)

" Working out Salvation " (Chap. 2 :12-16.)

" Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure, Do all things without murmurings and disputings:that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain."

Having thus occupied the hearts of the saints at Philippi with the self-abnegation of our Lord Jesus Christ, the apostle, as guided by the Holy Spirit, goes on, in the balance of this chapter, to apply the truth in a practical way.

First, the verses now before us refer to assembly-life and responsibility. Then, from verse 17 to the end of this chapter, three men are brought before us who were seeking to manifest in their lives the devotedness and self-denying concern for others that was seen in Christ as a Man on earth.

Verse 12 has often perplexed those who thought they saw clearly from Scripture the simplicity of
salvation by grace, apart from works. Here, in seeming contrast to this, the apostle tells the saints to work out their own salvation, and that with fear and trembling, as though possibly there were danger that salvation might be forfeited because of failure in properly working it out.

Notice first, however, that the apostle does not speak of working for salvation, but of working it out, which is a very different thing. One might instance the quaint saying of the little girl who listened to a legal sermon preached upon this text by a minister who was insisting that none could be saved by grace alone, but all must work out their own salvation. Innocently she asked at the close of the service," Mother, how can you work it out if you haven't got it in " ? If it were individual salvation that is here contemplated, it might be enough to say-it is your own; therefore manifest it-work it out. But there is really more than this. For, taken in its full connection, it will be seen the passage refers to assembly salvation, rather than to the individual:that is, direction is given to an assembly of Christians (exposed to difficulties from without and from within, passing through a world where all is in opposition to the testimony committed to them), showing them how to go on in fellowship together in spite of the fact that each individual has within him a corrupt nature, which will manifest itself to the detriment of the whole assembly, if given occasion.

We have already noticed that there was some difficulty in the Philippian assembly, between two sisters of prominence, Euodia and Syntyche. This might easily become the occasion for distressing
quarrels, and even division, if not judged in the presence of the Lord. Similar things might arise from time to time, and would need to be carefully watched against. When the apostle, himself, was with them, they could refer all such matters to him, and he would, so to speak, work out their salvation from these perplexities. He would advise and guide as needed. Now he is far away, a prisoner for the gospel's sake, and cannot personally give the help he might desire. He, therefore, directs them in his absence, as obedient children, to work out their own salvation in godly fear, and with exercise of soul, lest they depart from the right path, or miss the mind of God.

Viewed from this stand-point, how salutary are his words for all future generations of Christians! There is no assembly of saints on earth but will probably, sooner or later, have its internal differences, and the advice or command here given applies in just such cases. It is God's way that assemblies should be put right from within, by self-judgment in His presence and submission to His word.

How often do saints take the very opposite method. Questions arise to trouble and perplex; differences of judgment occur, and bickerings and quarrels begin. Instead of coming together in the presence of God for humiliation and guidance, seeking His mind from His own Word and acting accordingly, they apply to this one or that one outside for help – often only to have things worse complicated. Those engaged in the ministry of the Word, traveling from place to place, are perhaps appealed to and requested to adjudicate in matters which often only disturb their spirits, and, after all, cannot really effect the salvation of the assembly from the troubles that have arisen.

It is easy to see how the clerical system arose, from such experiences. We see in the early Church men of the stamp of Diotrephes, who loved to have the pre-eminence, and Nicolaitanes, that is, rulers of the people. And, on the other hand, it was very early made manifest that the saints generally found it much easier to apply to noted preachers or teachers for help, than to be cast directly upon God and His Word themselves. Thus gifted men became a court of appeal, and, eventually, were recognized as "the clergy." The same principle easily creeps in wherever saints look to men rather than to God and His Word. If it be said that they are too ignorant to know how to settle their differences, yet let it be remembered they have God, and the word of His grace ; and if there be but humility and waiting upon Him, refusing to move until they find direction in the Book, He can be depended upon to help them work out their own salvation from whatever perplexing circumstances have arisen. He does not cast them upon their own resources, but on His Word, on Himself, who works in them the will to do His good pleasure.* *Whilst leaving our own responsibilities to others, (to man, instead of bringing them to the Lord), is always wrong, and results in weakness, let us remember that the saints need guidance and help in time of need. The apostle ever did this toward the saints -instructing, exhorting, warning them," working out their salvation '' from the various evils and pitfalls, when present with them (Acts 20:31); he cared, too, for the assemblies who were ever upon his heart (2 Cor. 11:28), and they applied to him also for counsel (1 Cor., chap. 7).-[Ed.*

In verses 14 to 16 we see this working out of assembly salvation practically demonstrated. Murmurings and disputings must be judged in the presence of God. Instead of backbiting, and gossiping about matters, let the saints come together before the Lord, and deal with them in the light of His revealed Word. Thus they shall be blameless and harmless, the sons of God, indeed, without rebuke; walking in a manner worthy of the Lord, in the midst of a crooked and perverse generation among whom they shine as lights in this dark world. Thus judging what would hinder fellowship within, they are in a suited condition to be a testimony to the power of grace to those without. And, as the apostle has already emphasized for us in chapter one, nothing so delivers believers from self-occupation as occupation with Christ and the presentation of Christ to those still in their sins. They who are busy holding forth the Word of Life, have no time for selfish quarreling amongst themselves. Inso walking, the saints would give joy to the heart of the apostle, and he could rejoice in the day of Christ:that is, it would be manifest at His judgment-seat that his labor sin Philippi had not been in vain. The godly order and devoted gospel testimony would together witness to the reality of the work of God in and among them.

Thus we see that "working out our own salvation " is simply submitting to the truth of God after we have been saved, in order that we may glorify Him whether as individuals or assemblies of saints in the place of testimony. H. A. Ironside.

(To be continued.)
From the Old Dispensation into the New

"His servants shall serve Him ; and they shall see His face; and His name shall be in their foreheads" (Rev. 22:3, 4).

I shall see Him!-God's Beloved,
Who, in creature-likeness, came
To redeem enthralled creation,
And make known the Father's Name!
All God's righteous wrath enduring,
All the might of Satan's power,
Rage of man, and hate of demon,
In the depths of darkness' hour.

Paschal Lamb of God's ordaining-
Victim died, but Victor rose-
All redemption's glories gaining,
Spoiling, vanquishing His foes.
Soon He shall the blest fruition
Of His soul's deep travail see,
Share with them, His own for ever,
All the fruits of Calvary's tree.

When Creation's praise resounding
Roll as thunders far and near,
Ah! the cry of the Forsaken
In my inmost soul I'll hear;
And with heavenly vision tracing
Sorrow's path which once He trod,
At His feet in worship falling,
I'll adore my Lord! my God!

God Incarnate!-grace transcendent
From the glory to the grave;
Lonely pathway of rejection
In a world He died to save!
Power and glory in the highest
Yet shall crown the Crucified-
Lord and Heir of all creation,
God in Manhood glorified.

One with God on throne eternal,
King of kings on David's throne,
Throned for ever and for ever
In each heart of all His own;
Angel, man, and demon bowing
To the One who stooped so low;
Blessing, joy and triumph dwelling
On that Head once wreathed with woe.

For this joy that crowns His triumph,
From the Throne He came to die-
Oh, to think His love rejoiceth
O'er redeeming such as I!
While the gift of God's salvation
Fills with praise each ransomed heart,
He will ever, as the Giver,
Have His own more blessed part.

Making peace, and peace bequeathing,
Which for ever shall abide.
At His table of remembrance
Still He shows His hands and side:
In the joy of blest communion
Here I feast upon His grace-
In the glory of His Godhead
I shall yet behold His face.

Where the angels veil their faces,
Earth's redeemed and blood-bought band-
Glorious purchase of His passion-
To His praise unveiled shall stand.
In His love He died to save me,
And His love shall make it mine
To behold the unveiled glory
Of the Majesty Divine.

As a son and as a servant,
I shall yet in fullness know
What the joy 'twill be to serve Him,
Known in measure here below-
Here ’mid feebleness and failure,
But in scenes of bliss above,
In the beauty of perfection
I shall serve the Lord I love.

And His Name, which, shrined and holy,
In my heart I treasure now,
When I'm with Him in the glory,

Shall be seen upon my brow.
Like the Lord! His image bearing-
Could there bliss more blessed be?-
With the Lord! His glory sharing,
Unto all Eternity !
W. L. G.

On all sides comments are made on the vice and crime and lawless conditions that have developed so alarmingly of late years throughout this land and the "civilized " world. Newspaper columns daily report cases of daring burglaries, assaults, terrible depravity, murders, suicides, extortions, embezzlements, public offices used for plunder, etc., etc., so that a paper has recently remarked that, "Dishonesty and treachery in business life and important positions leads men in high places to doubt whether there is such a thing as honesty in a large part of the so-called big business of the nation."

It is not our place, however, nor our purpose, to dwell upon the crop of evil deeds that alarm thoughtful men, but to turn to the cause or root from which spring these ominous conditions-"the last days" and "perilous times,"as the apostle calls them and describes them in 2 Tim. 3:1-5. Compare these verses with Rom. i:28-32, and see how the conditions of dark heathenism described in Romans are very nearly repeated in Christendom where the light of truth has shined, but where the outward " form " only is left.

Speaking of the hideous results of ungodliness, Bishop Nicholai of Serbia has rightly said concerning the unspeakable horrors and carnage of the world-war, that it was "the natural child of a wicked, Christless education, of Christless politics, of Christless business, of Christless literature in all Europe."

In the beginning of the world-war, in the agonies of the first two years, both in the trenches and desolated homes, there was a turning to God on the part of many through unprecedented afflictions; but when relief comes, the heart away from God quickly returns to its vices and evil works in a worse condition than before. Various schemes and legislations are suggested to remedy or curb depravities. Will they succeed ? Alas, it is the heart of man that must be changed; and a return to God and His word alone can accomplish this miracle.

The grand jury of Fulton County, Ga., in which is the city of Atlanta, has recently given a testimony worthy of repetition everywhere. After the examination and condemnation of a notoriously evil case, they made the following presentation to the criminal court for the benefit of the people.

"We doubt if morals can be legislated into the people," said the grand jury. "Schools and churches are powerful agencies for the preservation of morals, but the problem must be solved especially in the homes of the people and by the parents themselves. Especially do we appeal to mothers to influence and to direct their sons and daughters to modesty in speech, in conduct, and in dress. Indictments, fines and prisons will not regenerate the people. We ask the people to re-establish in their homes the family altar, and closer home relations between parents and children."

Christian fathers and mothers, do you have the "family altar" firmly established in your home ? Do you, after reading a portion of Scripture, bend your knees before God in real prayer for your household, your labors, and Christ's interests here upon earth, with thankful acknowledgment of His
constant mercies ? If not, you rob God of His due, and yourselves and your children of the blessing which God has attached to this precious privilege and duty. Read what God enjoyed upon His people Israel in Deut. 6, vers. 6, 7, and 12. Shall the Christian do less ? Is not the word of God the light by which we are to walk through this world's darkness ? the armor in which we are to meet the adversary's assaults ? and the sword of the Spirit with which we are to defeat him? (See Eph.6:12-18). The grand jury appealed to mothers concerning their sons and daughters for "modesty in speech, in conduct, and in dress." How weak, alas, even professed Christian mothers are as to this last, yea guilty, in allowing and even providing immodest dress for their daughters, thus tempting the lusts of men, and causing the ruin of a multitude of girls as has been testified to again and again-yet they persist in it ! Will not the holy Lord hold them responsible as contributors to the corruption of mankind ?

The following excerpt from a brother's letter touches upon things felt and deplored by many amongst us:-

"There is a great and painful lack in a large number of our young people now. It has largely come, perhaps, through want of care in receiving them at the Lord's table -receiving without inquiry into the daily life to see if there is the genuine piety which should accompany salvation. Parents are often too fond of having their children at the Lord's table before the piety suited for such a place is seen in their children's lives. Hence they are easily drawn away by worldly attractions, as love for and acquaintance with the word of God is lacking. Secret prayer too-real prayer in communion with God-seems to be little known and enjoyed ; whereas these are the things we ought to see before receiving at the Lord's table. Should they not characterize the people of God, if true fellowship with Him and one another is to be enjoyed? Without them 'fellowship' is an empty name,"

To these true and seasonable words, may we not add that some important feature of ministry seems to have been lacking. In reading the Epistles we cannot but be struck with the directness and plain words u§ed by the Lord's servants in the exhortations that invariably follow the development of truth in doctrines. The truth is applied to the daily life. Love to Christ and His people made them bold in their ministry. They " called things by their names," as we say. Not only did the apostles write to instruct and encourage, but also to warn, and correct misconduct. Personal dealings too characterized their ministry among the saints, "Remember," says our beloved apostle Paul to the Ephesian elders, " that by the space of three years I ceased not to warn every one night and day, with tears." What devoted-ness to the Lord! what love to the saints! And the apostle Peter, in his care for the sheep and lambs of Christ's flock, how concerned he is about their spiritual state; how effectively he intermingles his exhortations with the presentations of Christ as our example as well as Saviour.

Lord, make us better followers of them!

In the course of the past two years we have completed our study of the first Gospel-Matthew; and with the coming year we purpose, God willing, to take up the Gospel of Mark. It especially engages us with the thoughts of the Lord as the Servant of God and of man. Because of this dispensational aspects or expressions are not prominent in this Gospel:neither the circumstances of birth and lineage of the Servant are before us, but His immediate entrance upon His great work, while the need and opposition of men and of the enemy are set in sharp contrast to the love, power, and gracious teaching of the Worker. His service is perfected in a sacrifice which fully meets the sin which had caused those needs to which He so constantly ministered along the way.

Following our Gospel studies we propose to take up the book of Leviticus, which, in its sacrificial types, so fully foreshadows the truth concerning the atoning work of Christ, His priestly office, and the holiness which becomes those who draw near to God dwelling among them. This book sets before us the great truths connected with our access into God's presence, as Exodus gives those connected with our exit from the world and its judgment, and the consequent place of responsibility under the government of God.

Turning to Romans we find there the foundation truths of the gospel unfolded, and the believer's standing before God. Then, deliverance from sin, from the law, and the flesh, with the hope and manner of life that becomes the gospel. The Epistle also shows God's character, purpose, and will in relation to the gospel.

We close the year's work with a study of four important subjects.

Let us make our work together a matter of constant prayer, that the Holy Spirit may enable us to gather many precious and valuable lessons, so that we all may be more thoroughly furnished in the truth of God.

"We are living now in times of grievous unsettlement. The fountains of the great deep are being broken up around us. Men are everywhere drifting from their old moorings, from the anchorage to which their fathers trusted, tossed hither and thither by every gust of criticism and every wind of false philosophy. In such times there is but one shelter, one covert from the tempest, one haven of rest, it is revealed in our own sacred volume, the Bible."-Collett.
PROPOSED LESSONS FOR 1922

Jan. 1. The Servant-Son ……………… Mark 1:1-13
8, The Holy and Lowly One in service "1:14-39
15. God manifest…… …………….."1:40-2:12
22. His mission…………….. …….."2:13-3:6
29. The Conqueror ……………….. "3:7-35

Feb. 5. His teaching……………………" 4:1-34
12. His power to save ……………… ''4:35-5 :20
19. Resurrection-power ……………. "5:21-43
26. Rejection-…………………….." 6:1-29

Mar. 6. In Him the divine fulness……….." 6:30-56
12. Man's thoughts in opposition to God's " 7:1-23
19. Faith and its portion ……………"7 :24-8 :9
26. Faith's path and object………….." 8:10-38

April 2. The Burnt-offering……………… Lev. 1
9. The Meal-offering& oblation of first fruits ' 2
16. The Peace-offering ……………… '3
23. The Sin-offering ……………….. '4:1-5:13
30. The Trespass-offering……………. '5:14-6:7

May 7. The law of the offerings …………. '6:8-7:38
14. Priestly consecration and service…… '8:1-9:24
21. Things holy and unholy………….'10-11
28. The manifestation of sin…………. '13

June 4. The cleansing from sin………….. ' 14 :1-32
11. Leprosy in the house ……………. '14:33-57
18. The day of atonement…………… '16
25. Constant remembrance of atonement.. '17

July 2. The Feasts-God's great purposes….. Lev. 28
9. Ways of grace and judgment………" 24-25
16. Testing by the way………………" 26-27
23. Subject-The Gospel of God……… Rom. 1:1-17
30. Man's complete ruin…………….. "1:18-3:20

Aug. 6. The manifested righteousness of God..' 3:21-31
13. Imputed righteousness……………'4
20. Peace, hope, and joy……………. '5:1-11
27. New Headship……………. ……'5:12-21

Sept.3. Deliverance and service………….. '6
10. New relation and fruit-bearing ……. '7
17. The new place characterized by the Spirit ' 8:1-17
24. The hope and experience on the way… ' 8:18-30

Oct.1. The triumph of the gospel…………"8:31-39
8. God's sovereignty in relation to the gospel Rom. 9
15. " righteousness" " " "10
22. God's dispensational purposes………." 11
29. God's will for His people ………….."12

Nov. 5. Our relation to Governments ………."13
12. Our care for one another………. Rom. 14 :1-15 :7
19. Gospel-ministry & closing salutations "15:8-16:27
26. Sanctification… 1 Cor. 1:2,30 ; Heb. 10 :10-14 ; [John 17:17-19

Dec.3. Inheritance…. Eph. 1:11-18; 1 Pet. 1:4; Col. 1:12
10. Resurrection……… 1 Cor. 15 :12- 28; John 5:24-29
17. The Judgments (1). The cross, 1 Pet. 2:21-24; 3:18; Gal. 3:13. The Believer's works, I Cor. 3 :9-14; 2 Cor. 5:9-11
24. The Judgments ( 2). The Living Nations, Matt. 25 :31-46

The Great White Throne, Rev. 20 :11-15

That first summer was intensely hot, and when the thermometer stood at 103 indoors it seemed time to seek relief. The children were all suffering, and Mrs. Taylor was so ill that it was with difficulty she could be got out of the city. A boat trip of six miles brought them to the hills, where amid the ruins of a once famous temple accommodation had been found. A couple of sheds, or long narrow buildings, were still habitable, in addition to the hall that held idols, and in the former-the priests being willing to turn an honest penny-the Hang-chow party established themselves. The hills were lovely, though the glory of azaleas, wistarias and other spring flowers had passed away. Pines, oaks, and elms afforded welcome shade, while mountain streams made music, and as far as eye could see there was one unbroken sweep of higher or lower ranges, canals, and rivers, with the Hang-chow Bay and the open sea beyond. It would have been a paradise as compared with the city, but for the illness of their eldest child, Oracle, and others of the party, and the sorrowful sights and sounds of idol worship close at hand.

As they left their boats the first- day and were going up the steep stone path made for pilgrims, little Gracie noticed a man making an idol.

"Oh, papa," she said earnestly, "he doesn't know about Jesus, or he would never do it! Won't you tell him ? "

Her hand clasped in his, Mr. Taylor did so, child following with eager interest. Farther on they came to a shady place and sat down to rest. Gracie's thoughts were still full of what had happened, and she seemed relieved when her father suggested that they should pray for the man they had been trying to help.

We sang a hymn, wrote Mr. Taylor, and then I said, Will you pray first? She did so, and never had I heard such a prayer. She had seen the man making an idol:her heart was full, and she was talking to God on his behalf. The dear child went on and on, pleading that God would have mercy upon the poor Chinese and would strengthen her father to preach to them. I never was so moved by any prayer. My heart was ho wed before God.

And now, a week later, how dark the shadow that had fallen on that father's heart !

Beloved brother, he wrote to Mr. Berger in England, "I am trying to pen a few lines by the couch on which my darling little Gracie lies dying. Dear brother, our flesh and our heart fail, but God is the strength of our heart and our portion for ever. Knowing this land, its people and climate, I laid my wife and children, with myself, on the altar for this service ; and He whom with much weakness and failure, yet in simplicity and godly sincerity, we are and have been seeking to serve-not without some measure of success -He has not left us now.

" Who plucked this flower ? " asked the gardener. '' It was the Master," answered his fellow-workman. And the gardener held his peace.

It was not any questioning of the dealings of God with them or their precious child; but the loss was great, and overwhelming !
But the great waiting land of China, in all its need and darkness lay before them. At the bedside of their dying child in the dilapidated temple, Duncan, the steadfast Scotchman, Mr. Taylor's chief companion in pioneering journeys, had been keeping watch. Difficulties had been more, and trials heavier, than had been anticipated, but even as Mr. and Mrs. Taylor gave back to the Lord the little one they so tenderly loved, they consecrated themselves afresh to the task of reaching inland China with the gospel.

Nanking was upon Duncan's heart-the famous city, twice capital of China, .with its ancient wall twenty miles in circumference, 'and its large population still without any witness for Christ. He was not specially gifted or cultured, but he possessed grit and perseverance and a great love for souls. He had toiled at Chinese with the man at the wash-tub while waiting for a better teacher, sitting beside him for hours, repeating sentences as he said them, or verses that he read from the Gospels, and winning him to Christ at length by his very earnestness in seeking to make the Saviour known.* *It is a great blessing when God gives one a hunger for souls, Mr. Taylor -wrote many years later. A good many of our early workers had it. "We get better people now in some ways, better educated and so on, but it is not often you find that real hunger for souls-people willing to live anywhere and endure anything if only souls may be saved. They were very often humble people. If they were to offer to our Mission now, they might not be accepted. But nothing can take its place, or make up for lack of it-it is so much more important than any ability.* It was something of a risk, no doubt, to let Duncan go forward in such an undertaking. But he could be spared; he was a man who, his resolution once formed, never wavered; and the burden of those souls was on his heart. The early autumn, therefore, saw this solitary pioneer on his way northward, a. letter written the day before he reached his destination gives some impression of the spirit he brought to bear upon his task. He wrote,

On Sunday we had a great deal of rain, and I could not get into the city. I had a fine quiet day, did a good deal of reading, and had time for meditation on the Word and the matchless grace of the Lord Jesus. Oh, to be always in a humble, devout, and consecrated spirit, drawing richly from the fountain of infinite grace, being filled with the fulness of "Him that filleth all in all," continually realizing that Christ is made unto us " wisdom and righteousness and sanctification and redemption." . . . Nothing can ever substitute for the presence of Christ. I am sure a real Christian cannot but be miserable without it. Other helpers soon fail apart from Him, and comforts flee. All our springs are in Him. He must be all in all, the paramount object of our soul's affection, or we cannot be happy ourselves or make others happy around us. The ambitious man may take the honors of the world, so I may but have Christ. He shall be enough for my soul !

Needless to say, the young missionary received no welcome at Nanking. Up and down its long streets he and his Chinese helper searched in vain for any lodging that would take them in. Immediately on hearing of a foreigner's arrival, word had been sent from the Prefect to every hostelry that they were on no account to receive him, and as night fell the outlook was far from cheering. Apparently, however, the priest in charge of the Drum Tower had not been included among possible hosts, and when the weary strangers sought his aid he was not unwilling to render it. He had no proper room, he said, for visitors, but if they liked to sleep in the Drum Tower at night, and be out all day, so as not to frighten people who came to worship, he would share with them his accommodation.

It was a miserable place. Very few Europeans would have thought it possible to live there at all. But " we gladly accepted," wrote Duncan, "and managed very nicely, though we have rather more rats than I like. At night they want to devour everything !"

Between the depredations of these marauders and the solemn sound of the drum, beaten at intervals, it was not possible to get much sleep, and at day-dawn they had to roll up their bedding and turn out on the streets of the city. The tall figure of the missionary soon became familiar in the tea-shops and frequented thoroughfares, and the neighborhood of the Drum Tower must have known him well before he succeeded in finding another residence. A carpenter at last had courage to receive him, dividing off a strip of his single upstairs' room for the use of the foreigner. On the other side of the matting lived the Chinese family, while below was the shop and kitchen, so that the new arrivals had every opportunity for picking up colloquial conversation. After a time Duncan persuaded his landlord to share with him the lower room as well. A slight partition was put up, giving the missionary a long but very narrow street chapel, the first ever opened in Nanking; and there he sat, like Judson in his zayat, receiving and conversing with all who would turn in.

" I am not able to talk much," he wrote, "but God helping me, I will say what I can, and T'ienfuh (the Chinese evangelist) makes them understand. Oh, to make everything conduce to the gathering in of precious souls and the glory of our Master !"

Thus was commenced permanent missionary work in the great city that is now one of the strongest centers of the Christian Church in China. Duncan may not have been able to do much; but he held the fort with quiet courage, and one soul was saved in that first street chapel.

After his arrival in Nanking Duncan found that a bank through which money could be remitted to him had failed. He set about seeking other agencies, but without success for a time. The situation did not disquiet him. He was sure that the Master who had sent him there, and was giving him acceptance with the people, would not fail in some way or other to provide. Still, his last piece of silver had to be changed; the strings of cash were disappearing; and the cook who was really anxious came and said :

" What shall we do when the money is all gone? "

" Do? "was Duncan's quiet reply ; " We will trust in the Lord and do good; so shall we dwell in the land, and verily we shall be fed " (Ps. 37:3).

To go back to Hang-chow himself would have been possible; but Duncan knew that if once he left the city it would be ten times more difficult to get in again. His hardly won position was too precious to be endangered. So he wrote that he would trust in God and hold on.

Matters were in this position when, to Mr. Taylor's relief, Rudland arrived unexpectedly, ready for any service. He was more than willing to carry supplies to Nanking, and set off at once by boat for the ten or twelve days' journey. Wind and weather, and the temper of the boat people all seemed favorable, until he came to a place where the water was so low in the Canal that they could go no farther. Repairs too were needed. Meanwhile the Foreign Teacher must make up his mind to wait. But Rudland would not do this; though surprised at this hindrance, he was sure the Lord had some way of helping him on. He found that by abandoning the boat and striking off overland he could shorten the journey by four days. This meant sixty miles on foot, with only Chinese shoes, or on a springless wheelbarrow; but eagerly he pressed on.

And what of Duncan and his companions ?The cook had saved five dollars from his wages, and when his master's supplies came to an end he revealed this little store and begged him to accept it. " But you know I do not borrow," said Duncan. "No, sir," urged the man, "it is a gift-a gift to the Lord."

Duncan then took it thankfully, and they were of one mind in making it go as far as possible. But five dollars, however economically used, will not last indefinitely, and the morning came when there was not enough to provide another meal. It was Saturday too ; and the cook stopped his master, who was going out to preach as usual, with the question:"What shall we do now?" " Do?" was still the answer; "We will trust in the Lord and do good; so shall we dwell in the land, and verily we shall be fed."

Chu-meo watched his friend and teacher down the street with a sinking heart. " Verily thou shalt be fed" was a promise from God's Word, he knew, and they were "doing good," but would it prove true, now they had nothing else to depend upon ?

Twelve miles from the city, that very morning, Rudland, limping painfully along, fell in with a donkey-boy looking for a job. "Oh, yes, he had heard of the foreigner living in Nanking! For a few tens of cash he would take this friend to his door."

As the sun set that evening, returning from a long day's work, what was Duncan's surprise to see his faithful servant running with a joyous face to meet him. "It's all right, it's all right," he cried; "Mr. Rudland-the money-good supper ! "

"Did I not tell you this morning," he replied, laying a kindly hand on his shoulder, "that it is always all right to trust in the living God ?"

This experience and the tidings which Rudland carried back to Hang-chow were an encouragement both to the missionaries and native Christians. There too the Lord was working, and the sorrowful days of summer were giving place to the joy of harvest. Twice already baptisms had taken place at Hang-chow, and there was quite a group of believers. Of the October baptisms Mrs. Taylor wrote:

" When I went down to the afternoon service I saw such a sight as would have rejoiced the hearts of dear friends at home. Our courtyard in front of the house is a large one; it was filled with a quiet, attentive audience. One hundred and sixty persons were seated. Dear Lae-djun baptized three men and three women, and the service was held there as being more convenient than the chapel."

Such were the early days of what has developed in the large and fruitful " China's Inland Mission."

(Continued from page 78)

"The Kenosis" (CHAP. 2:5-8.)

" Let this mind be in you, which was also in Christ Jesus:who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross."

We now come to consider one of the most sublime and wonderful mysteries in all Scripture:what has been called by theologians, "The Doctrine of the Kenosis." The title comes from the Greek expression, rendered in our Authorized Version,"made Himself of no reputation"-an expression which really means "emptied Himself," or "divested himself." Its full force will come before us as we proceed with our study.

It is a noticeable thing that doctrines are never presented in Scripture merely as dogmas to be accepted by the faithful, on pain of expulsion from the Christian company. The most important doctrines are brought in by the Holy Spirit in what we might call an exceedingly natural way. I do not use the word "natural" here in contrast to " spiritual," but rather in the sense simply of sequence to the subject, introduced without special emphasis. In this particular instance before us, the doctrine of our Lord's self-emptying comes in simply as the supreme illustration of that lowliness of mind which should characterize all who profess to be followers of the Saviour. It follows naturally upon the exhortation of the fourth verse, which we have already considered.

"Let this mind be in you, which was also in Christ Jesus" is the way the subject is introduced. This mind is the lowly mind, as it is written, "Even Christ pleased not Himself."And the exemplification of this is at once abruptly introduced. He existed from all eternity in the form of God. It is a declaration of His true deity. No creature could exist in the form of God. Lucifer aspired to this, and for his impiety was hurled down from the archangel's throne. Our Lord Jesus Christ was in the full enjoyment of this by right, because He was the eternal Son. He thought equality with God not a thing to be grasped or held on to. Equal with God He was, but He chose to take the place of subjection and lowliness. He chose to step down from that sublime height which belonged to Him, even "the glory which He had with the Father before the world was."

The first man aspired to be as God, and fell. The second man, the Lord from heaven, came, as we sometimes sing,

" From Godhead's fullest glory,
Down to Calvary's depth of woe."

He would not retain the outward semblance of Deity. He relinquished His rightful position to become the Saviour of sinners. In order to do this He emptied Himself, or divested Himself, of His divine prerogatives.

Let there be no mistake as to this. While we reverently put off our shoes from our feet, and draw near to behold this great sight, let us not fear to accept the declaration of Holy Scripture in all its fulness. He divested Himself of something -but of what ? Not of His deity, for that could not be. He was ever the Son of the Father, and, as such, a divine person. He could take manhood into union with Deity, but He could not cease to be Divine. Of what, then, did He divest Himself ? Surely of His rights as God the Son. He chose to come to earth to take a place of subjection. He took upon Him the form of a servant, and was made in the likeness of men.

Observe the distinction brought out in these two verses. He existed from all eternity in the form of God. He came here to take the form of a servant. Angels are servants, but " He took not hold of angels," we are told in the epistle to the Hebrews (chap. 2:16, N. Tram.). He became in the likeness of men. It was all voluntary on His part. And, as a man on earth, He chose to be guided by the Holy Spirit. He daily received from the Father, through the Word of God, the instruction which it became Him, as a Man, to receive. His mighty works of power were not wrought by His own divine omnipotence. He chose that they should be wrought in the power of the Holy Spirit. This is the precious and important doctrine of the Kenosis as revealed in Scripture.

Men have added to this what Scripture does not say. They have declared that, when He came to earth, He ceased to be God; that He became but an ignorant Judean peasant. Hence His knowledge of divine mysteries was no greater than what might have been expected of any other good man of His day and generation. Therefore His testimony as to the inspiration of Scripture has no real weight.

He did not know more than others of His day knew. He was not competent to speak as to the authors of the Old Testament books. He thought Daniel wrote the book that bears his name, and that Moses penned the Pentateuch. But the wiseacres of today do not hesitate to declare that He was wrong, and they base their declaration on the position above taken. He emptied Himself of His divine knowledge they say, therefore He could not speak

But observe how differently Scripture treats this serious theme. He chose to be a learner, but He learned from the Father. Luke tells us, " Jesus increased in wisdom and stature."And this indeed is a sublime mystery. We may well ask in wonder and amazement, "How could the Eternal Wisdom increase in wisdom? "and it is just this mystery that the seventh verse explains. He did not choose to use His omniscience. He chose to learn from the Word of God, and thus be the instructed One of the Father. Did this then imply incomplete knowledge on His part? Not at all; for He was the recipient of unerring instruction, as morning by morning His ear was opened to receive as a learner. The grand fact is this:He was the only man who ever walked this earth whose judgment on all things was absolutely infallible; whose knowledge of everything was absolutely inerrant; the only man that earth has ever known who was in everything subject to and instructed by the Father.

Having been found in fashion as a man, had He been a self-seeker, in any sense, He might have trodden the highest paths of glory, but, on the contrary, He humbled Himself, taking the very lowest
place in the world He Himself had made, and was ever obedient, even unto death, and such a death- that of the cross ! It was the death of a malefactor, meted out to Him by those He came to save. He laid down His life in obedience to the Father's will, even as He had lived in obedience to that will.

Every other servant of God failed in something, but He was the perfect servant-in everything that He did, it was all and only the Father's will. His death was as absolutely an act of obedience as any event in His life. It was not the death merely of a martyr for righteousness' sake, though it was that too, but it was an atoning death. He was made sin because it pleased Jehovah to bruise Him, to make His soul an offering for sin. All this is involved in "the death of the cross." H. A. Ironside.

(To be continued.)