CALENDAR:Feb. 16th to Mar. 15th

Daily Bible Reading,… .Feb. 16th, Ps. 25:Feb. 28th, Ps. 37;
Memory Work. . 2 Peter 1:15-2:10…. [Mar. 15th, Ps. 52
Good Reading,…… C. H. M.'s Miscellaneous Writ's., Vol. 3, From "Thoughts on Confirmation Vows" to end of "The Christian Priesthood."
Monthly Question:-What are some of the things " written in the Psalms" concerning the Lord (Luke 24:44).

Our Daily Bible Reading

In reading the Psalms, we see two great classes, morally, characterized as follows:(1) The righteous, faithful, humble, oppressed, fatherless, poor, needy, afflicted saints in the earth. In the main, they refer to the believing but sorely tried remnant of Israel. Nevertheless, many of the experiences voiced in these psalms furnish comfort and instruction for the saints of God at any period. The experiences and exercises described in some of the psalms are true of God's people at any time, especially when called to endure opposition and persecution.

(2) A prominent class is characterized as, The ungodly, wicked, proud, deceitful, grievous, corrupt, etc. We may also observe two great political classes which shows that many of the psalms have to do with the course of government on the earth, and God's purpose in it toward His chosen nation who, under the! Messiah, is to be at the head of all world-power. This! explains the difference of expressions, in many of the psalms, from what becomes the Christian whose hopes and blessings are heavenly. Our commonwealth is in heaven, our hope is laid up there, our continuing city is not here but beyond this scene. Because we are not of this world, and may have to experience the world's opposition to Christ, we may have a measure of experience in common with the earthly saints.

Let us note the two political classes afore mentioned.

(l) The nations ("the heathen") in their opposition to and hatred of Israel, and their rebellion against the Lord. (2) Israel, the vessel of God's government in the earth, is to be exalted and made supreme among the nations, with the Lord as their King, and the Ruler over all the earth. We may also trace, as we read this book, the threefold cause for the exercises of soul found in many of the psalms. (1) The power and prosperity of the wicked-the persecutors and haters of the righteous and godly, against whom they devise mischief. (2) The oppressed condition of the righteous, and the godly who trust in the Lord, that cry to Him. (3) The Lord's apparent delay in answering them-hiding from them, as it were, while they wait for Him in their exceeding great trials; it brings great exercises of soul, confession of sins, and pleading for forgiveness. Being unrighteously oppressed and persecuted by their enemies, and conscious of their own uprightness, they cry to God for judgment upon their persecutors as the means of their own deliverance.

While we mark these things which show the dispensational difference between the Christian and the saints who speak in these psalms, let it not obscure the precious instruction, and comfort and blessing which we may gather from this precious portion of God's Word, remembering Paul's exhortation to Timothy in 2 Tim. 3:16, 17.

Some Thoughts from our Memory Verses

In this portion of Scripture, we have obedience according to holiness founded upon redemption. Then purification through the Word and the Spirit. The food by which the new life is nourished; our priestly privilege and worship; the preciousness of Christ; the light into which we are brought through grace; finally, our responsibility to set forth the excellencies of Him who has thus blessed us.

FRAGMENT To what do we find our thoughts gladly turning when we have a few spare moments from the duties of the day ? Do they fly upward to Him who loves us and gave Himself for us ? When the pressure of the busy hour is over do we turn to Him as one who is our truest Friend and constant Companion? Better still, are our busy hours used as doing all unto Him ? If so, how sweet will our communion with Him be in the things made our own through grace-where He is seated in glory. To speak with Him in our hearts, to visualize Him with the eye of faith, to recount to Him the treasure we have found in His love, in His life, in His death, in His glory, this is life worth living.

" Thus while I journey on my Lord to meet,
My thoughts and meditations are so sweet-
Of Him on whom I lean, my Strength, my Stay-
I can forget the sorrows of the way."

Thus will the impress of His own image, and somewhat of His own moral perfectness be left upon us. Oh to be more like Him in inward thought and life and service!

The Question Box

Q. 28.-Does 1st Tim. 2; 12 teach that a woman is not even to teach other women ?

If so it would contradict Titus 2:3,4 where the elder women are instructed to be " teachers of good things" or "of what is right" (N. T.); and "that they may teach the younger women. The original has the force of " to impart, counsel, rebuke, give rules of conduct." In every reliable translation the passage is rendered, " That they may school the young women." The word here is the same as that used for " teach," teach the men (Eph. 4:11; 1 Tim. 4:11; 6:2; 2 Tim. 2:2), indicating that the same kind of work is thought of in connection with women. The same word is used where the apostle says, "I suffer not a woman to teach." The reconciliation of these passages lies in the sphere in which woman's work is to be performed. In Timothy the woman's place in relation to man is the subject. Headship and its attendant leadership, God has bestowed upon the man ; God's word insists upon this in various places. Public teaching implies authority, which is forbidden to the woman. In such case she is to " learn in silence with all subjection," and " not to usurp authority over the man."

For the use of this word and its cognates ("in silence, or quietness") compare the following passages:2 Thess 3:12, quietness; Acts 22 :2, silence (quiet, N. T.); 1 Pet 3:4, quiet; 1 Tim 2:2, peaceable (quiet, N. T.); 1 Thess 4:11, be quiet; Luke 23 :56, rested (remained quiet, N. T.); Luke 14:4; Acts 11:18; 21:14, silent (N. T.).

In 1 Cor. 14:34, where women are commanded to be silent, a different word is used which is connected with public utterance in the way of ministry to the assembly. Compare verses 28 (keep silence), 30 (hold his peace, be silent). This is further confirmed by the use of the word " speak " (vers. 34, 35); the original word here has reference simply to the fact of utterance. This scripture, then, clearly prohibits a woman from getting up to pray or to prophesy in public assemblies. Yet it seems also from 1 Cor 11:5, 13, that she may do both, and in some sense in public ; else what is the use of insisting upon her having a covering in acknowledgment of the headship of man, to which she is to own subjection ? 1 Tim. 2:3, 4 would intimate the sphere in which she might engage in both, but always in accord with the place given her according to God's order, hence the instruction of 1 Cor. 11 as to the sign of this. The exhortation of 1 Tim. 2:8, 9 therefore is not restricted to a place of public worship or assembly, but anywhere, even to one's abode; "In like manner," or likewise, links the injunctions as to prayer with what follows- the deportment and outward appearance of the Christian woman.

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

" But now, O Lord, Thou art our Father ; we are the clay ; and we all are the work of Thy hand "-Isa. 64:8.

To the potter's house I went down one day
And watched him molding the vessels of clay.
There, precious lessons watching him I drew :
I watched the process the clay had gone through-
Trampled and broken, down-trodden and rolled,
Thus made more plastic and fit for the mold.
How like the clay that is human, I thought,
When Heavenly hands this fitness has wrought;
When self has been cast like dust at His feet,
And thus to His hand for service made meet.
Then, lo ! it is brought a delicate vase
Of simple beauty and exquisite grace ! . . .
Was it once the vile clay ? Yes. Yet not strange,
The Potter has wrought the marvelous change.

M. F. C.

When consciousness of sin and need
Constrains the broken, contrite cry,
And leads the weary-laden one
To lift imploring hands on high,
How may a sinful creature reach
A God who seems so far away ?
Ah, list the Voice of love divine :
" COME UNTO ME ! I AM THE WAY ! "

While crossless creed and Christless cults
Ensnare the prudent and the wise,
The babe, with truer wisdom, clings
To One whom they reject, despise :
For He alone, the Truth, the Life,
Can life and light divine impart,
Can minister the balm of peace,
And fully satisfy the heart.

No creature-power can doom avert,
Nor conscience purge, nor bliss bestow ;
The vanity of earthly things
Is writ in tears on all below :
But as the rays of morn dispel
The gloom and shadows of the night,
" I am the Way, the Truth, the Life,"
O'er this dark world pours living light.

The Way that to the Father leads,
The Truth that sanctifies, sets free,
The Life He giveth all His own,
That they with Him might ever be.
Thrice blessed chain !by love designed
To save and bring to God the lost,
With grace and mercy all entwined-
But, oh, how infinite the cost !

For ere one soul absolved could be,
And ere one dead in sins could live,
The Father had to give the Son-
The dearest gift that God could give !
For righteousness and peace must meet,
And the atoning blood must flow,
Ere God could from the mercy-seat
His blessed gifts of grace bestow.
And ere the new and living Way
Could open wide to all be thrown,
The way of sacrifice and death
The Lamb of God must tread alone-
A way that led through all the depths
Of sorrow, suffering, shame and loss-
Love's pathway of obedience, through
Gethsemane to Calvary's cross !

And there man's uttermost of hate
Was answered by transcending grace ;
For, while the Christ they crucified,
In love He took the sinner's place !
And having borne the due of sin,
And conquered death, and spoiled the grave,
Exalted to the throne of God
He lives omnipotent to save.

Though Darkness' power, with venomed might,
To quench the Light hath ceaseless sought,
And guilefully the Serpent's seed
To overthrow the truth have wrought,
Undimmed through all the hours of night,
Flung free o'er all earth's sea of strife,
From Christ the Rock still streams the Light :
" I AM THE WAY, THE TRUTH, THE LIFE ! "

While many-tongued apostasy
Increasingly assails the ear,
And fields now whitening fast proclaim
The harvest of the earth draws near,
The One whose love hath borne so long
Still calls and pleads at close of day,
And all who hear His voice still find
IN HIM THE LIFE, THE TRUTH, THE WAY !

W. I. G.

Jude, "a servant of Jesus Christ," turned from writing about our common salvation to exhort the believers "earnestly to contend for the faith once for all delivered unto the saints." For the Church of God was made the depositary and defender of that "precious faith:" it was to be "the pillar and ground (or stay) of the truth"-its defender against all the assaults of the enemy. But, alas, as Israel soon turned away from Jehovah who had redeemed them out of Egypt, so also an apostasy was prophesied of in the church. Among many such warnings we quote only the following:"For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables" (?. Tim. 4:3). "But there were false prophets also among the people (Israel), even as there shall be false teachers among you (Christians), who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction" (2 Pet. 2:1).

In these two passages we have a most striking photograph of what is before us to-day, as the following account will manifest. This insidious apostasy from the faith spoken of by Jude, insinuated itself gradually into the Protestant Theological schools some three decades ago, then through the pulpits into the churches, and it now openly and boldly lifts its voice in council assembled. This open renunciation of the cardinal truths on which Christianity rests and which characterizes it from all other mere human religions, was made by the majority of the Northern Baptist Convention gathered at Indianapolis, Ind., in June of this year. Because of its immense significance we reproduce here at length the account of it as given in The North American of Philadelphia, of June 22d as follows:

This convention produced the first open test of strength between two forces which are contending for leadership in the Christian church.

While the first test has come in the Baptist communion, precisely the same cleavage is manifesting itself in other denominations. Among the clergy and members of these bodies there are held two conceptions of the Christian religion which their adherents consider irreconcilable. The one is called primitive, the other modern. The one is based upon super-naturalism, the other upon rationalism. The one requires absolute belief in a faith revealed through an inerrant Bible; the other seeks to harmonize itself with science and a developing civilization. The one holds that religion is essentially individual and static, the other that it is social and evolutionary- The one views it as a preparation for existence beyond the grave, the other as a means of bettering the world here.

Being purely a doctrinal conflict, it is totally absent from the Roman Catholic Church, the creed of which is defined by recognized authority. In the very nature of things, likewise, it does not appear among Universalists, Unitarians and others whose religious ideas are broadly liberal. But in the great evangelical denominations, such as the Baptists, Methodists and Presbyterians, it is causing serious and sincere debate.

Doctrinal discussion, we are quite aware, is outside the province of a secular newspaper; such a journal has no right to uphold or question the religious beliefs of any person or group. Yet the Christian church is an institution which helps to mold the character of numberless individuals, to shape the structure of society, and to influence the policies of governments; and a controversy which may profoundly affect its future course is a legitimate subject for examination. It is unnecessary to assert that our statement of the case is intended to be strictly impartial. Our aim is simply to set forth the terms of the controversy which has divided many adherents of Christianity in their foundation beliefs; and so far as possible we shall do so by quoting representative opinions from each side.

During recent years there has been in the denominations mentioned a growing movement of resistance to what is termed "modernism" in Christian teaching in the pulpits and the colleges. This minority, which includes able theologians and devoted pastors, holds that there is a deplorable departure in the churches from the basic tenets of Christianity, with a pronounced tendency to minimize the authority of the Bible and to substitute for the doctrine of personal salvation a code of ethics and a program of social regeneration by human effort.

The adherents of this anti-modernist movement now have an inter-denominational association, and come together annually in a "conference on the fundamentals of the Christian faith." Its Baptist representatives, for the third time, assembled in advance of the recent church convention at Indianapolis. What made their attitude of interest as their formal effort to have the convention adopt a creed embodying their beliefs. Although they precipitated a warm debate, they failed in their object. The majority seemed to agree with the presiding officer-for the first time the chair at a great church assemblage was occupied by a woman-that "for us Baptists to have an official confession of faith would come perilously near to abandoning one of our fundamental principles.

The minority offered for adoption a statement of beliefs which was drawn up in New Hampshire in 1832, and is still used by many local churches, but it was rejected on the ground that the traditional right of each Baptist congregation to decide the details of its own creed must not be impaired. On motion of the pastor of the church which John D. Rockefeller attends, the convention affirmed instead "that the New Testament is the all-sufficient ground of faith and practice, and that we need no other."

But while this settled the issue at the convention, it left. untouched the real controversy, which is between irreconcilable interpretations of the same Scriptures. On one side are the Fundamentalists; on the other side are those whom their opponents call Radicals or Modernists or Rationalists, but who prefer to term themselves Liberals or Progressives; and each group considers the interpretations of the other to be fatally false.

The creed of the Fundamentalists is stated uncompromisingly by its adherents. The editor of a Baptist periodical puts it in these terms:

"We believe that the Bible is God's Word; that it was written by men divinely inspired, and that it has supreme authority in all matters of faith and conduct. We believe its history, its miracles, its doctrines and it’s prophecies. We believe that Jesus Christ, the Saviour of the world, was conceived of the Holy Ghost and born of the Virgin Mary. We believe with the Apostle Peter that Jesus Christ bore our sins in His own body on the tree. We believe in the visible return of our Lord to this earth."

"I know no Christ but the Christ of the Bible," declares the pastor of Tremont Temple, Boston. "Of His holy person seven essential facts are set forth therein. These are:His supernatural birth, His sinless life, His vicarious death, His bodily resurrection, His glorious ascension, His present indwelling of and lordship over the believer, and His triumphant return." It appears, therefore, that the main doctrines upon which the Fundamentalists insist and which their opponents either reject or subordinate are those teaching the supernatural birth, the vicarious atonement, the bodily resurrection and the impending visible return of Christ to the earth.

Against this creed the Modernists or Liberals stand firmly. "We look upon it," declared one of them recently, "as the most insidious heresy that has ever attacked the Baptist communion. Every true Christian in the Baptist household must stand his ground for religious liberty." The editor of a Unitarian paper denounces the Fundamentalists as "a religious Ku Klux Klan," upholding doctrines "fabricated out of a benighted literalism," while a Universalist periodical deplores the movement as an attempt "to re-establish medieval orthodoxy, the dreary dogmas of the Dark Ages."

There is an extremely practical side to the doctrinal dispute so far as the Baptists are concerned, because the leadership in the church and its educational institutions is for the most part opposed to Fundamentalism, while many adherents of the minority group refuse on that ground to contribute to the support of these activities. "I would rather have my child under the care of the devil himself," declared a noted Baptist clergyman at the convention, "than under some of the teachers in our Baptist schools."

This issue arose only a few weeks ago at Crozer Theological Seminary, in Chester. Fundamentalists had presented a petition urging the dismissal of a clerical professor of church history upon the ground that he was teaching disregard of basic Christian doctrines. But the trustees decided that " the local Baptist church is the ultimate source to which the individual member is answerable for his doctrinal beliefs." They held, furthermore, that "the cause of truth and righteousness will be more surely advanced by guaranteeing liberty to interpret the Scriptures as a Christian conscience and competent scholarship may justify than by formulating a prescribed doctrinal statement to which conformity of opinion is demanded."

That the conflict will make itself felt in other denominations is widely predicted. "All the so-called evangelicals," says a Universalist paper, "are infected with Fundamentalism." An undenominational organ of the churches finds that "the Congregational and Presbyterian communions are considerably perturbed, and the Disciples even more bitterly torn than they, while up to this date the Methodists and Episcopalians are keeping the controversy in the bounds of fairly good order." On the other hand, a Methodist publication says:"We predict that by the time the next general conference arrives a doctrinal test will furnish one of the outstanding debates, and create a regrettable division."

The seriousness of the split is indicated in the candid utterances of various denominational periodicals. "Many sects," says The Lutheran, "have held fast to little points on the circumference of the Christian faith, and have lost their hold on the great center of Gospel truth." The Presbyterian, deplores the influence in the churches and colleges of preachers and teachers who "belittle, deny and oppose nearly all the fundamental facts of historic Christianity," a tendency which "has become infidelity of a type exceeding that held by Tom Paine and Bob Ingersoll."

The Baptist Watchman-Examiner declares:
"We had been drifting along, paying little attention to doctrinal questions. In high places of leadership among us were men who denied the miraculous birth of Christ, the vicarious atonement of Christ, the resurrection of Christ and the second coming of Christ. It became somebody's duty to call attention to this state of affairs. The new emphasis which has been given during the last two years to the fundamentals has been the greatest blessing that has come to our denomination in the last quarter of a century."

The controversy has developed a curious paradox. While the Fundamentalists are often called "orthodox" believers, most observers have derived the impression that the"modern" or "liberal" or "rationalized" conception of Christianity is to-day dominant in the churches, and is in practice the "orthodox" faith. Whether the attitude is acknowledged or not, belief in the miraculous or supernatural aspects of Christianity is widely deemed a form of heresy, or at best of sincere delusion. As popular pulpit themes, the doctrines stressed by the Fundamentalists have been largely displaced by current events, social, political and economic problems, and to a great extent are invoked only incidently to embellish homilies on everyday life and conduct. An ardent believer in Fundamentalism puts it this way:

"The modern endeavor is to bring the church down out of the clouds, place it on the level of human experience, meet present human needs in practical ways, and establish a system of natural, rational and universal ethics. Yet if this drift shall continue another ten years, if the repudiation of the Bible as the final and inerrant revelation of God for this age shall continue, we shall have not only a very modern Christianity, a Christianity without miracles, without even a hint of the supernatural, but a Christianity without spiritual power or moral authority, standing as a delinquent on the street corners, and amid the hurry and rush of more vital things begging permission simply to exist."

Such, dear Christian reader, is the present solemn condition in the churches at large. What Scripture has warned us of is being fulfilled before our eyes, and among those well-known to many of us:it is the "falling away" or apostasy from the faith, prior to the "revelation" or appearing of "the man of sin, the son of perdition"-the Antichrist (2 Thess. 2:3-8), which surely brings us very near to the Church's rapture, referred to in verses 1-3 of this same passage, and fully unfolded in 1 Thess. 4 :15-17.

"That the conflict will make itself felt in other denominations is widely predicted " says the article, with "a wide reaching cleavage" or division. This indeed is the only hope for a maintenance of truth by the minorities which still cling to the cardinal doctrines of Christianity, in spite of much worldliness and consequent weakness. Such a cleavage or wide-spread division in the churches is what the "Modernists" or "Liberals" wish to avoid, sure as they are that the minority will have to submit; and the enemy's cunning to this end is manifest in a "unanimous adoption of the New Testament as the all-sufficient ground of faith" while it openly rejects the statement of its cardinal truths, expressed in the New Hampshire confession! What hypocrisy and trickery! It will be easy enough to refute Paul and Peter and John as religious zealots, well-meaning and suited to their times, but impossible guides in this enlightened age. As an index to this and what is coming, the presiding officer or Moderator of the convention is a woman. Even now "social regeneration" is replacing personal salvation in the teaching of these Modernists.

Christians!-you who will hear the word of the Lord in all this, what does it tell you? "Wherefore come out from among them, and be ye separate, saith the LORD, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty" (2 Cor. 6:17, 18).
" ENDURING HARDNESS AS A GOOD SOLDIER OF JESUS CHRIST "

(1 Samuel, chaps. 16-30.)

The solemn death of Saul and of Jonathan with the total discomfiture of Israel, end this touching history. The whole account of Saul and his family, as raised up to withstand the Philistines, is ended:Saul and his sons fall into their hands; they are beheaded, their armor sent in triumph to the house of the Philistines' idols, and their bodies hung upon the walls of Beth-shan. Sad end ! as the end of the flesh will ever be in the battle of Jehovah !

Let us briefly retrace the history of David (1 Sam., chaps 16-30). Simplicity of faith keeps him in the place of duty, and contented there, without desire to leave it, because the approbation of God suffices him. Consequently he can there reckon upon the help of God, as thoroughly secured to him; he acts in the strength of God. The lion and the bear fall under his youthful hand. Why not, if God was with him ? He follows Saul with equal simplicity, and then returns to the care of his sheep with the same satisfaction, (chap. 16).

There, in secret, with the Lord, he had understood by faith that Jehovah was with Israel; he had understood the nature and force of this relationship. He sees, in the condition of Israel, something which does not answer to this; but, as for himself, his faith rests upon the faithfulness of God. An uncircumcised Philistine falls like the lion (chap. 17). He serves Saul as musician with the same simplicity as before; and, whether with him, or when Saul sends him out as captain of a thousand, David gives proof of his valor. He obeys the king's commands (chap. 18).

At length the king drives him away; but he is still in the place of faith (chap. 19). There is little now of military achievement, but there is discernment of that which became him, when the spiritual power was in him, while the outward divine authority was in Saul's hands. It was the same position as that of Jesus in Israel. David does not fail in this position; its difficulties only the better bringing out the beauty of God's grace and the fruits of the Spirit's work, while very peculiarly developing spiritual affections and intimate relationships with God, his only refuge. It is especially this which gave rise to the Psalms. In chapters 20-26, faith suffices to bring him through all the difficulties of his position, in which it displays all its beauty and all its grace. The nobleness of character which faith imparts to man, here in David-which is a reflection of God's character-pro duces feelings of natural affection in the most hardened hearts, even as Saul's who, having forsaken God, is forsaken of Him-a state in which sin, selfishness, and despair, combine to harden. Nature in Saul, as in others in like circumstances, awakens under the influence of something superior to its malice-something which sheds its light upon the darkness which encompasses the unhappy sinner who rejects God. It is because faith dwells near to God, as above the evil, that it withdraws nature itself from the power of evil, although nature has no power of self-mastery. But God is with faith; and faith respects that which God respects, as David respects God's anointing in Saul, for it invests one who bears something from God with the honor due to that which belongs to God; it recalls God to the heart with all the affection that faith entertains for Him, and all that pertains to Him. This is always seen in Jesus, and wherever His Spirit is. It is this that gives such beauty, such elevation, to faith, ennobling itself with the nobility of God, by recognizing that which is noble in His sight, and on account of its relationship to Him, in spite of the iniquity or abasement of those who are invested with an official dignity. Faith acts on God's behalf; it reveals Him in the midst of circumstances, instead of being governed by them. Its superiority over that which surrounds it is evident. What repose it gives to witness this amid the mire of this poor world !

But, although faith, in the place it gives us in this world, suffices for all that we meet with in it, yet alas! communion with God is not perfect in us. Instead of doing our duty, whatever it be, without weariness because God is with us, ready to slay the bear, when we have slain the lion, and, through this, more ready still to slay Goliath-instead of faith being strengthened by victory, nature grows weary of the conflict; then we lose the normal position of faith, and debase and dishonor ourselves. What a difference between David who, by the fruit of grace, draws tears from the heart of Saul, re-opening (at least for the moment) the channel of his affections, and David unable to raise his hand against the Philistines whom he had so often defeated, and boasting himself ready to fight against Israel and the king whose life he had spared ! (chaps. 27, 28).

My brethren, let us abide in the place of faith, apparently a more difficult one, yet the place where God is found, and where grace-the only precious thing in this world-flourishes, and binds the heart to God by a thousand links of affection and gratitude, as to One who has called and known us, who has stooped to meet our need and the desire of our hearts. Faith gives energy:faith gives patience; and it is often thus that the most precious affections are developed-affections which, if the energy of faith makes us servants on earth, render heaven itself happy, because He who is the object of faith is there, and fills it in the presence of the Father.

Nature makes us impatient with circumstances, because we do not sufficiently realize God, and it draws us into situations where it is impossible to glorify Him. On the other hand, it is well to observe, that it is when man had thoroughly failed, when even David's faith had been found wanting, when in departing from Israel he had thrown himself among the Philistines, it was then that God gave him the kingdom. Grace is above all failure:God must glorify Himself in His people.-Synopsis.

We may note here, in the account given of David, that while he is seeking shelter from Saul's malice among the Philistines, there is increasing declension of faith and a consequent reprehensible conduct, until actually, in truth or in pretense, he is ready to take part with the Philistines against Israel and Saul, whose life he had so unselfishly spared aforetime !

Out of such a position, God in mercy delivers him, using the Philistines themselves for this. But God's own chastening hand is now upon David. Ziklag is captured by the Amalekites, the city is burned, and their wives, children, and property are all taken by the spoilers. God's rod brings David to his true self and back to faith in God- " David encouraged himself in the Lord his God."

Having recovered all they had lost, as well as faith and dependence upon God, David conducts himself nobly again, and God's time for him to receive the kingdom is come.

" When conscience charged, and justice frowned,
'Twas grace removed our fears.

" Of grace then let us sing-
A joyful, wondrous theme !
Who grace has brought shall glory bring,
And we shall reign with Him."

From a, Hopi Indian Christian's letter to H. A. Ironside on the destruction ,of the idols of their clan:

Dear brother:-We had some very interesting days since our coming home from the Conference. Our bro. Johnson's old aunt died, and with her the "Bow-and-Arrow" clan came to an end, as far as succession is concerned-for the clanship succession belongs to the female line:Dora, her only daughter, being a Christian, and so is her niece. These are the only ones that could continue the clan.

Bro. Johnson proposed to destroy the clan's idols, and said, "The war gods are in my old aunt's home, but I don't know where the altar is. I wish to bring them all out next Sunday and break them to pieces, after reading the chapter on idols, before the Hopi Indians and the tourists who have come to see the snake dance. Will that be scriptural?"

As I also believed it according to God's word, he made ready to carry it out. The following evening at our prayer-meeting we put the matter before the Christians, and they all agreed to put away the idols.

The next day, Johnson learned the war gods belonged to another household, but the altar and the idols belonging to the clan were taken to Hotevela by chief Mukimwa. We went there, called the chief from the kiva (the underground association room) and after a lengthy talk obtained our object. Many white tourists were there for the snake dance on the next day, and we invited them to come to see a bonfire of idols.

On Sunday morning two young girls were baptized on their confession of faith in Christ; after which we had the Lord's supper.

Three white strangers then came in, saying they were very interested in antiquities, and wished to see the altar and the idols we had put in the chapel's back room as prisoners on trial for murder. These strangers pleaded to have them sent to the National Museum, as a clue to ancient history. One man said he was a geologist, and the woman a scientist. We knew they might be so, and that Johnson might receive a good sum of money, but we declined.

Finally Johnson, said, "Let my words be final. You have now seen these things. They kept me from receiving Christ for many years, and have been the means of sending souls to perdition. Though only wood, under the power of Satan they would yet send hundreds more into hell. Knowledge and money can never save our souls; and I am determined that they shall be burned." 1^ then asked them, "Have you accepted the Lord Jesus Christ as your personal Saviour ? Are your future interests resting upon the atoning work done at Calvary?" They dodged the questions by saying they were Congregationalists, and one of them left immediately.

Johnson spoke more to them; they seemed struck, and in silence. After this they gently thanked him for his words, and left. We are praying that God may save them. That afternoon we loaded the idols and altar pieces and took them up the hill in the lower village where they should be burned. A crowd of tourists had gathered to see these idols that had never been shown before. We had singing, and one of the missionaries that had come from Hotevella and other places offered prayer. Mr. Karl Friesen addressed the people saying this event was not of his urging, but of the Holy Spirit, as Johnson had not even mentioned it to him until all arrangements had been made. Then, while Johnson assembled the idols and altar pieces to be burned, I spoke to our people of their need of Christ, and of a new and better way than the snake dance; and I ended by saying to the tourists, "If you do not need Christ in civilization, do let ms have Him."

Johnson then read Psalm 115:4-8, and spoke to the crowd in English:"Look at these idols:they have eyes but they see not; they have noses but cannot smell; they have ears but cannot hear, and legs have they, but cannot walk. Yet they have kept me away from Christ for many years. Hundreds of my people have been sent to perdition by them. Should we save them? I would gladly sacrifice myself to save our people from these idols.

"Let me tell you a story which you have not heard before. A blind boy was born to a Hopi family. His parents loved him, and his father made him a smooth staff by which he was led. One day he said he wanted his eyes to be opened. His father couldn't do that, but told him that a great doctor was coming who then would open his eyes. Finally, the doctor came when he was about 36 years old. The operation and the medicines hurt him much; but it was successful. For the first three weeks he saw, but faintly; afterward more. Then, one day, he saw something like a buzzard swoop down on a dead horse. Afterwards, others came-always increasing in numbers.

"Now the interpretation:This boy is myself. The great doctor that opened my eyes is the Holy Spirit. The medicine is the gospel, and it did hurt as it told me of my sins. The stinking dead horse is the snake dance, and the buzzards are the tourists, Friends! feed on the Living Bread, not on a snake dance!"

After this Johnson spoke in Hopi to the Indians, urging our people to forsake idols, and accept Jesus.
OTTO LOMAVITA

The Pope, Benedict XV, has died ; the head of the Church of Rome has " gone the way of all the earth," and a new head had to be found. For this, fifty cardinals assembled in Rome to select one from among themselves. For six days huge crowds awaited in the square facing the immense structure called St. Peter's for the outcome of the cardinals' ballots within the closely guarded building, when at last a puff of smoke announced that the new Pope was elected. The following is an extract from the newspapers' reports :

ROME, Feb. 6.-Cardinal Ratti, Archbishop of Milan, yesterday was of little importance to the world ; but Pope Pius XI is to-day a personage of supreme importance. A two-thirds vote by the Sacred College, a puff of smoke from a Vatican chimney, investiture with robe, ring and cap, and forthwith he steps forth as the custodian of the most ancient power in Christendom. Shortly after, the new Pope appeared on the balcony overlooking the square and pronounced his blessing on the multitude in one of the most moving and impressive of the church's historic ceremonies.

The coronation will take place February 12.

Rome, Feb. 12. – The Pope, who has assumed the name of Pius XI, was crowned this morning in the basilica of St. Peter's with an impressive and gorgeous ceremony. He was borne in the papal chair by twelve attendants to the basilica. In the procession marched fifty-six cardinals and a group of attendants bearing the triple crown aloft.

The crowning was in the presence 'of princes and dignitaries of the Church, diplomatic representatives of foreign countries, members of the Roman aristocracy and many others. Pius XI now occupies the throne first held by Leo III, who reigned from 795 to 816. Sixty thousand within the cathedral watched the coronation and greeted with cheers the creation of the new Pontiff, and three times this number knelt in the square outside to receive the blessing of the Pope from St. Peter's balcony a few minutes later. Nearly 200,000 people cheered and cried " Long live the Pope! " waving handkerchiefs.

Old Romans who had witnessed the coronation of several Popes, say that the enthusiastic reception accorded the present Pope has never been equaled in their memory.

What means this great show and splendor, scarlet vestments and regal pomp, this great assemblage of princes, dignitaries and diplomatic representatives of nations ? Has the Christ that was crucified between thieves and sent back to heaven with hate and mockery become' so loved and honored by the world ? Speak of Him,- of the blood of atonement, of His promise to come again for His own; speak of Him in assemblages of this world-how will it be received ? Ah, you know, we all know, that, in His true character, Christ is no more welcome by the world now than He was then.

What does all this display and enthusiasm mean then ? Why, it comes in as part of the " Mystery of Babylon the Great," with whom the nations of the earth commit spiritual fornication, and drink at her cup. It is part of Rome's constant effort to attain to power in the world. And it is notable that the so-called Protestant Governments are now courting the Church of Rome for its influence over masses more and more unsubject to constituted authorities. Powers political and religious may combine to this end, as Rev. 17:2 seems to show ; the end of which will be in one mighty overthrow, when even the form of religion shall be trampled under foot by lawless, atheistic multitudes. Chaps. 17 and 18 of Revelation detail that overthrow.

Christian ! the earth-rejected Head of the Church of God is in heaven, not in Rome. He died here for the sheep given to Him by the Father ; and of them He says, " They are not of the world, even as I am not of the world. Sanctify them through the truth :thy word is truth" (John 17 :16, 17) ; and the Spirit's final call to any of God's sheep that may be found in the world-church is, " Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues " (Rev. 18 :4).

EGYPT . Only four years ago, Palestine was liberated from the Turkish rule and its oppression of centuries. General Allenby's British forces sweeping out the Turkish army were enthusiastically welcomed as deliverers, and a British protectorate was established.

Then, in result of the world-war, new nations have arisen-peoples of the same race and language have been formed into new nations, carved out from the old empires to which they had been forcibly annexed. And now Egypt is to be made an independent nation, and British forces to retire as soon as a responsible government can be established. Thus " the King of the South" (Dan. 11) may already be in view. It only needs a coalition of the southern and western nations of Europe under a federal head to raise up the empire of " the Beast." " Behold the fig tree, and all the trees ; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand" (Luke 21 :29-31) -and nearer still is the Church's "blessed hope."

To the Editor of Help and Food :-

In March No. of Help & Food, pages 68, 69, B. C. G., speaking of fellowship at the Lord's table, says :" Fellowship means two together. One comes to what he believes to be of God ; both he and those receiving him need to be satisfied that it is a scriptural fellowship ; " and to the inquiry, " What testimony would you require for this ? " the answer is given, " Reception is admitting one to all the privileges of fellowship. There should be no haste, therefore, no forcing in of anyone. Let each case be dealt with on its own merits.'"

The neglect of this godly precaution has been fruitful in bringing many into our fellowship who little realize the holiness of the place and the serious responsibilities connected with it. It has been an injury to many dear young people, and damaging to the testimony in many of our assemblies. The Lord grant that, judging ourselves in respect to the past, we may in future keep in view the Lord's glory, and be governed by His divine principles.

In 1 Cor. 14 :40 we are exhorted to " Let all things be done decently and in order." Now as we all profess to believe that baptism is a mark of discipleship, would you say it is " in order " that Christians are received into fellowship without reference as to whether they ever were baptized ? The fact is that this practice has obtained among us, and in many gatherings there are those who never have been baptized. Allowing for lawful circumstances that may stand in the way (as in the case of those residing in country districts where there are no conveniences for carrying out the rite, and persons are compelled to wait until the summer months), is this to be neglected ? ALBERT N. DUNNING.

That there has been sometimes a lack of care in receiving at the Lord's table among us, especially of children of Christian parents, has been noted by some, and attention called to it. See Help & Food, 1921, pages 283, 4; 138; and as to household conduct, pages 225, 6; 281-3, &100:, &100:The latter part of our correspondent's letter, however, will astonish not a few. We suppose the brother speaks from personal knowledge, not mere hearsay, in saying that " a practice has obtained among us " of receiving into fellowship " without reference as to whether they ever were baptized." There may have been lack of care in this, as in the other, but " a practice " of omitting or neglecting this ordinance of the Lord is not in our knowledge.-[Ed.

Editor of Help and Food :-

… I am not able to do justice to the subject on my mind, if I should attempt to write upon it ; but I should be glad if someone more able should point out the danger we run in these days in allowing the newspapers and other secular reading to intrude upon, if not exclude, the season for daily prayer and meditation by a multitude who profess to belong to the Lord. We must expect a race, not of giants, but of dwarfs to arise from the reading of the bulk of what comes from the press to-day. The industry of ingenious, romantic minds is remarkable in flooding the world with their compositions ; yet, after all, it is the sober Christian mind that makes for the real welfare of mankind. That which relates to God, warms and expands the human heart ; while the other generally contracts it to its own narrow sphere in self-gratification and mere occupation with others like ourselves. My objection is not to a general knowledge of the events taking place in the world, and published in a "clean" newspaper, but to the mass of enticing stories in which, especially for the young, lies the danger. R. B.

The writer of the above does not seem to lack ability, as he thinks he does, to express the dangers that he sees in the flood of reading matter_ daily cast upon the world for reading. Something practical and definite in this line will be welcome from any able for this.-[Ed.

On 2 Kings, chap. 4:1-37. by H. P. barker.

I wish to speak to young Christians this evening, as well as to older ones, and to show, first, the wonderful grace of God to the needy, and then the way to make some returns for the grace which has been received ; for it is of no use to speak of serving the Lord or showing gratitude for His benefits until we have first tasted of His wonderful grace.

Now in the opening of this chapter we have the incident of the destitute woman, with only a pot of oil. She has had four most unwelcome visitors come to her house. First, Death knocked at her door and laid hold of her husband, taking him out of the land of the living and crushing her heart.

Then came Debt. The poor woman got up to her eyes in debt; so much so that her creditor came to press his claims, and would have carried off her sons to sell them to settle his claims.

Another visitor was Destitution, for she had parted with all, and had nothing left but a solitary pot of oil. Poor soul ! Death, Debt, Destitution ! And now another, Despair, followed quickly on the heels of the others. She was at " Wits' End Corner," as we say. What a subject for grace to deal with! How empty, how helpless, how hopeless she was. It is to such an one God delights to show the riches of His grace. But see what Elisha, the man of God, did. Oh, the munificence of grace ! Finding that the woman had this little pot of oil, he" bade her go and borrow of her neighbors all the vessels she could-pots, pans, basins-both large and small ; all empty vessels, everything she could procure that would hold oil.

She sent her sons after them, and they brought the vessels to her. She kept on pouring and pouring out of the little pot, until all of the vessels were filled. " Bring another vessel," she cries; but there is not another to be had. Then the oil stayed. Not that God set any limit -the only limit was the capacity to receive the blessing. And Elisha said, " Go, sell the oil, pay thy debt, and then live of the rest." This is what the grace of God has done for us who believe in the Lord Jesus. First of all, God cancels all our indebtedness, points us right to Calvary, and says to us, " There your debt was paid." He has provided for the full payment of our whole debt. Not only that, but as says that little couplet,

" Tis not enough to help the fallen,
But to support him after."

That's what Christ has done. He not only gets hold of us, but raises us up from the dunghill and seats us among princes ; not only cancels all our debt, setting us free from the crushing load, but gives us a sufficiency for the rest of our lives.

Now we come to the second incident of the chapter, telling how we may make response to God and extol Him for His wonderful grace. There is only one way to show your gratitude to God, and that is by the obedience and service of love to our Lord Jesus Christ.

Notice, first of all, that this Shunammite woman gets a wonderful impression of Elisha, the one through whom all the blessing is to come to her. She welcomes him. We read, " She constrained him to eat bread … as he passed." I think that Elisha here, as elsewhere, is a picture of the Lord Jesus. Now, if you want to show your gratitude to God for all His grace, the first way to do it is this :to appreciate the Lord Jesus.

There is nothing too wonderful for God to do or to give one who appreciates the Lord Jesus Christ. What God looks for in your heart above everything else is not only to appreciate the grace, but the precious One, our Saviour, Jesus, who has brought it down to us. He loves to be constrained. The margin of your Bible gives the right thought (equivalent to the Hebrew original) which says, " She laid hold of him "-she would not take " No," for an answer, as we say. The Lord Jesus loves to be " laid hold of " like that. It reminds one of the two disciples on the way to Emmaus, to their home in the country village :" He made as though He would go further." But they " constrained Him to abide with them," Does He not say, " If any man hear My voice and open the door, I will come in to him and sup with him and he with Me ? '"

Now, as Elisha turns in and eats bread in this woman's house, she says to her husband, " I perceive that this is a holy man of God, which passeth by us continually." She '' perceived." Oh, that we had eyes to perceive the blessed Lord Jesus as He passes by. I often find people who study the Scriptures in a rather critical spirit, seeking for the minutest details. But, remember, if a telescope is given you, it is not only to look at it, but by it at the wonderful things it reveals. If God has given us a telescope to view the heavens, let us not stop at the mechanism, marvelous as it is, but view Himself. The Scriptures are both telescope and microscope through which God is revealed, where we learn His glories, and get acquainted with His glorious perfections. We may collate every word of Scripture, memorize every word, study it in Greek, English and Hebrew-all very useful in order to see every little jot and tittle-but we must find the substance of it all ; it bears testimony to Jesus. Unless your soul grows in the knowledge of the blessed Saviour through your Bible-study, it has missed its object. God help us then to learn of Him, and be more conversant with Him through our studies.

Now this woman asked her husband to make a little chamber on the wall for Elisha, the man of God; so she prepared a chamber for Elisha, to have his company continually. And, dear young Christians, if our lives are to be blessed with the company of the One who redeemed us, we must prepare for His company, and that not in a haphazard fashion. We must let ourselves out into it. It will mean sacrifice of time, of pleasures, of ambitions. Let us have purpose of heart to follow the Lord; for it is those that seek who shall find, and it is only " the diligent soul that shall be made fat."

And how are we to prepare ? What does this little chamber speak to us of ? Every item of furniture speaks of something. First, it was built " upon the wall." Do you have communion with the Lord Jesus in the secret of your heart ? Your chamber must be built on the wall. What does the wall speak of in Scripture? It is that which shuts out what does not belong inside, and shuts in all that belongs there. While it stands for separation from the world and its crooked ways-from all that is not of God, from the godless and Christless-it shuts us in with the blessed Lord Jesus. You cannot have a companion of the world and of Christ in your little chamber on the wall. May not this explain why it is so many Christians keep on such a low level ?

In a certain museum, just inside the door, is a little glass case in which hangs a plain steel key. It lies not at the bottom of the case, nor is it suspended from the top but it hangs as if suspended in space. You look and wonder why it does not fall. That is just the point- why does it not ? If you stoop down and look, you discover at the top of the case a magnet, which draws the key towards itself. But on close observation you see a hair holding the key to the bottom. The magnet pulls the key upward to itself, but something holds it down. Now, you and I are the key. This world is the glass case. Up there a powerful magnet draws our souls upward to Himself who is going to have us soon-all who are His own-to be with Him forever. Meanwhile something hinders, something is holding us back, something like the thread pulls us down to this world. You know what it is that is holding you down. It may be some thing innocent in itself, but holding you down and keeping the Magnet from having His full power with you. It may be some earthly ambition ; it may be a little love of money ; it may be hidden sins, something or other, that is holding you down. May God break that thread or hair, whatever it is, that is holding you ; may it be snapped to-night. I sometimes wish for an after-meeting -not so much after a gospel meeting as after a meeting like this-when we all may get down on our faces before God, asking Him to show us what it is that is holding us down-what it is that hinders the freshness, the joy and power of the Holy Spirit among the people of God.

Coming back to our little chamber :there is in it a bed. I think it speaks of restfulness, the very opposite of worry. If, in your little chamber, there is a load of worry about things, I do not think the communion and company of the Lord can be much enjoyed. Turn away from the bustle of this world to be alone in that quiet chamber with Him. Oh, for these times of quiet communion with God :

" Rest and holiness there find,
Fashioned like my Saviour's mind."

Then there was the table, which speaks of communion and restoration-both sides of communion. The stool, 1 think, means restfulness through the day, as the bed speaks of restfulness during the night. We cannot always be shut in quiet communion with the Lord. We go out into the busy world. Even there we can carry with us the atmosphere of the sweet retreat while engaged in our service, as the little hymn says :

" Go forth and serve Him while 'tis day,
Nor leave our sweet retreat."

Lastly, a candlestick is in the chamber on the wall-a light of testimony, seen by others and bringing fruit to God. May God help us thus to shine. As this woman prepared for Elisha this little chamber, so will the Lord Jesus come where there is a prepared heart and where there is a desire for His company.

Elisha is not going to leave all this kindness unrewarded. He sends Gehazi to call the woman, and asks her what he shall do for her. She seems satisfied simply to " dwell among her own people ; " but God gives her a son in answer to Elisha's request ; and the mother's affections become enwrapped about this child, her only child, the darling of her heart. The boy goes out with his father in the field ; he is suddenly stricken with pain, and is carried home to his mother, who watches the little life ebb away. Poor heart, what will she do ? Immediately her thoughts turn to the man of God. It appears that Elisha was far away, and the question arises :Why was he not in the little chamber just when he was most needed ? Had she become so wrapped up in her boy that she had forgotten the man of God ?-so wrapped up in the gift and forgetting the one through whom the gift came ?-taken up with the blessing, and forgetting the Blesser ? Sometimes it is like that.
I take this as the reason for a great many of God's wise dealings with us, mysterious as they may seem. He sees that we are wrapped up with our blessings, and takes them away so that our hearts may turn afresh to Himself, the Giver. Well, this woman wants to go to Elisha, and her husband, a strange sort of man, who can understand religion on the Sabbath day, but cannot understand it on any other day, says :" It is neither new moon nor Sabbath." All she answers is, " It shall be well "-but not a word about her trouble. God help us to be more like this woman-able to speak and sympathize with others in their troubles, and say nothing about our own !

She goes straight to Elisha. Elisha asks, " Is it well with thy husband ? Is it well with the child ? " and she answered, "It is well." May God enable us to say, whatever trial comes knocking at our door, " It is well." He soon finds out, however, that the son God had given her was dead, and tells Gehazi to take his staff and lay it on the face of the child ; but she cleaves to the master -not to the servant. He alone is competent for her deep trouble, and she cleaves to him. So she says, "As Lord liveth and as thy soul liveth, I will not leave thee." She had gotten back to the source of blessing again.

My dear young brother and sister, your great business is thus to cleave to your Lord. Someone says, " I thought He held on to me." We are not talking about that side of it now. A good man will always exhort you to cleave to the Lord, and tell you also that He will cleave to you. Barnabas rejoiced when he saw the grace of God to the Gentile believers, and exhorted them with purpose of heart to cleave to the Lord. We must not be one-sided. While it is true that the Lord holds on to us. we are to cleave to the Lord and not turn aside to any other.

Elisha arose and followed the woman, whilst Gehazi applies the staff in vain. When Elisha was come into the house, behold, the dead child was laid upon his bed. Having shut the door upon them twain, and prayed unto the Lord, Elisha lay upon the child ; put his mouth upon his mouth, his eyes upon his eyes, his hands upon his hands, and stretched himself upon the child. He identifies himself with the dead. That is what our Saviour did for you and me.

And I have often thought that it is a wonderful lesson for Sunday School teachers. Have you, Sunday by Sunday, sought to identify yourself with your scholars so as to plead for them with God ? You want to see these children born again. You want not only to interest them-in Bible stories, learning verses, and singing hymns, but you want to see them saved. Well, then, prayerfully and earnestly identify yourself with the children you teach. Just laying the staff on the face of the child will not answer the need. Aim at these dear children being born again, and be at the Saviour's feet for the children entrusted to you.

God help us when we come to God with our petitions, to do so with the sense of the great glory of Him in our souls. We are connected with Christ as those for whom He has wrought the wonders of His grace. As such, we may indeed expect God to hear our petitions and grant our prayers.

(Concluded from page 174)

Ministry in Temporal Things (chap. 4:10-23.)

" Bul I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want :for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound :every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift:but I desire fruit that may abound to your account. But I have all, and abound:I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. But my God shall supply all your need according to his riches in glory by Christ Jesus. Now unto God and our Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar's household. The grace of our Lord Jesus Christ be with you all. Amen."

In this the closing section of the epistle, Paul thanks the assembly at Philippi for the practical way in which they had manifested their fellowship in the gospel. They were not of those who are willing to profit eternally through the gospel ministry, but have very little exercise as to the temporal welfare of the servants of Christ to whom they owe the knowledge of that truth which has made them free. From the beginning of their Christian lives, the Philippian saints had cared, as occasion offered, for the needs of the apostle, even sending to him of their substance when he was laboring in Thessalonica, where he and his companions had gone after being released from the Philippian jail. But years had elapsed since then, and Paul had traveled far, and passed through many varied experiences, often finding it quite impossible to keep in close touch with the different assemblies he had been used of God to establish. Consequently it was not strange that, at times, it should seem as if his dearest friends had forgotten him. But the love was there though they lacked opportunity to display it. But now they had learned of his circumstances, as a prisoner in Rome for the truth's sake, and they had hastened to show their fellowship with him in his sufferings, by sending Epaphroditus with a gift of love, as we have already noticed.

In acknowledging this, Paul takes occasion to glorify God for His care of him, even when Christian assemblies forgot their indebtedness to him. He had indeed known cold neglect and indifference, but it never soured his spirit nor led him to complain. He noted the cold-heartedness, but he did not find fault. He left it all with the Lord, and committed his own circumstances to Him, assured that He never forgot, and was never an unconcerned spectator of His servant's sufferings. So, he accepted it all as a course in the school of God, and he could say, " I have learned in whatsoever state I am to be content." The Lord was his portion, and he could rest in the knowledge of His unchanging love and care.

It was not in a moment that he entered into this. He, like all disciples in God's school, had to advance in the life of faith by learning practically the things he could now teach to others. But he had taken his degree, so to speak, and he could now declare " I know both how to be abased, and to abound; everywhere, and in all things, I possess the secret (or, I have been initiated) both to be full and to be hungry, to abound and to suffer need." Blessed lessons these! And we may say the soul is never really at rest in regard to the trials and testings of the way until these precious secrets have been apprehended.

John Wesley is reported to have said that he did not know which dishonored God the most-to doubt His love and care, or to curse and swear. Yet every saint would shrink from the latter with abhorrence, while many of us have no sense of the wrong we do when we fret and worry. To rest in faith upon the knowledge that "all things work together for good to those who love God, who are the called according to His purpose," should ever be our .attitude. And in a very special sense they who minister in word and doctrine (in entire dependence on the One who has sent them out as His ambassadors) are called upon to exemplify this in their calm dependence upon Him whom they serve.

This leads me to say something upon the New Testament principle for the support of those who labor entirely in spiritual things. And, first, let it noted carefully, there is no such thing known in scripture as putting the servant of God upon the low level of a salary basis. The only man mentioned in the Bible to be hired by the year as a " minister " was the recreant Levite who was engaged by Micah of Mount Ephraim, and later by the Danites to be their "father and priest" (Judges, chaps. 17 and 18). Even in the legal dispensation, Jehovah Himself was the portion of the Levites, They were prospered, and cared for, by an accordance with the measure in which God blessed His people and their hearts responded to His goodness. In the Christian economy we have no special clerical or extra-priestly class to be supported as professional men by their so-called lay-brethren. The distinction of clergy and laity is utterly unscriptural and is but part of the Judaizing system that has so perverted the truth of the Church. But there are those who are specially gifted as evangelists, pastors, and teachers, and who, in many instances, though not in all, are called upon to separate themselves from secular pursuits in order to give their time unhinderedly to spiritual service. These of old "went forth for the Name's sake," we are told in 3rd John, "taking nothing of the Gentiles." They were cast entirely on the Lord, and He cared for them through His own grateful people, according to the Word, "Let him that is taught in the Word communicate unto him that teacheth in all good things." And so John, by the Spirit writes, "We therefore ought to receive such that we might be fellow-helpers to the truth." Such servants have a claim upon the people of God, not because they are official ministers, but because they are engaged in making known the truth, and in this service all believers are privileged to share.

But observe carefully:-the servant is never to look to the saints for his support, but to count directly on the Lord, and make his personal needs known only to Him. He need not fear to acquaint the assemblies with special opportunities for ministry to others as occasions arise. Paul did this frequently and earnestly. But rather than mention his personal needs, he would labor with his own hands; nor did he feel he was degrading his calling in so doing-that thus he might provide things honest in the sight of all men, and set an example to any who might be inclined to seek an easy path, and depend upon support by those in better circumstances than themselves.

And so the principle is clear:the servant of Christ is to go forth in absolute dependence upon the One who has commissioned him, and who makes Himself responsible to meet his needs. But the people of God are called upon to be exercised before Him as to what share they should have in the support of those who are thus engaged. No ministering brother has the right or authority to demand support from the saints. They, not he, must judge whether he is worthy of that support. But, on the other hand, if receiving from him in spiritual things, it is, we are told, a small matter that he should reap their carnal things. "They that preach the gospel should live of the gospel" (i Cor. 9).

For a servant of the Lord to be finding fault because of the smallness of his support is to make manifest at once that his dependence is upon man rather than on God; and for saints to be callously indifferent to the temporal needs of those whom they recognize as God-sent messengers, is to show themselves out of touch with Him who has given to them the privilege of being in this way fellow-helpers to the truth. Thus should both those who minister and those who are ministered to, be exercised before God as to their mutual responsibilities.

This had been the path in which Paul had walked for many years, and as he looked back over the journey and saw how he had been sustained of God, he knew he could count on Him for the future, and so he faced the days to come with the assurance that he could do all things through Christ who was his strength. He who was to him life, example, and object was also his unfailing source of supply for every emergency that might arise, even to a martyr's death.

But while he did not look to man for his supplies, he shows himself truly grateful for the ministry extended to him. He would not take the gift of love sent by his dear Philippian children in the faith as though it were a mere matter of course. He expresses himself in most appreciative terms as he thanks them for their fellowship, and in this he is an example to all Christ's servants, some of whom have been only too neglectful of the finer courtesies which often mean more to the saints than they realize.

Paul received the gift not because he desired to profit by means of their generosity, but because he saw in it an added evidence of the working of the Spirit of grace in their souls, and this was for their blessing, as well as relieving his need. And so he gladly accepted it all, seeing in it "an odor of a sweet savor, a sacrifice acceptable and well-pleasing to God."

Nor would He, for whose glory they ministered the gift to His imprisoned servant, allow them to put Him in their debt, but engaged Himself to supply all their need, according to His riches in glory, through Christ Jesus. The more blessed part must always be His, for when we have given to our utmost limit, we have only returned Him a little of His own, and even that He will abundantly repay.

The last three verses give the concluding salutation. Note again how "every saint" is affectionately greeted. He would refuse to the last to recognize any parties among them. And all with him joined in saluting them, particularly some, evidently newly come to the faith, and possibly as a result of coming in contact with him in his prison cell whom he mentions as " those of Caesar's household," who belonged to the imperial guard.

And so we close our meditations on this instructive epistle with a message of "grace " ringing in our souls. H. A. I.

Calendar:Oct. 16th to Nov. 15th.

DAILY BIBLE READING ………… Oct. 16, Isa. 66; Oct. 31, Jer. 15; Nov. 15, Jer. 30.
MEMORY WORK ………….. 1 Thess. 4:13-5:10.
GOOD READING……C. H. M.'s Miscel. Writ's. Vol.6, from "Christ in the Vessel" to "Jericho and Achor."
MONTHLY QUESTION:-What is the difference as to time and circumstances connected with the coming of Christ for His people, and the day of the Lord?

Our Daily Bible Reading

The book of Jeremiah, which we now begin, has quite a different character from Isaiah. The prophet himself is very much before us throughout-in his experiences, sorrow, rejection on every hand, yet bearing the burdens of all, and thus becoming an intercessor for them. These features point us to Another, whose blessed figure we may now clearly see, whether it be by comparison or contrast, as the ever suffering Servant of Jehovah (Isa. 53) in the midst of a rebellious people.

Along with this we learn how (because of the people's sin and consequent judgment-fulfilling thus the warnings repeatedly given by Moses) the bond between Israel and the Lord is broken. On the basis of the legal covenant they had forfeited everything. It gave God the opportunity to bring in grace-the only hope for Israel, to which again Moses had given witness, and which our prophet richly unfolds in making known the new covenant. This, as we know, Paul takes up and shows that the grace of this covenant is already ministered to us (Heb. 7-10). Thus Jeremiah prophesies of the people led out of the bondage of the old into the liberty of the new covenant, and describes the condition and circumstances attendant upon both. Submission to the judgment of God is made the way of blessing. The setting aside of man, the refusal of all confidence in the flesh is clearly brought out, counting simply upon God's mercy and grace. We find that the various parts of this book are not arranged in chronological order, but that a distinct moral order governs it. The following divisions are indicated.

1. (Chaps. 1-25). The condition of the people exposed, reproved, and the call to repentance.

2. (Chaps. 26-29). The instrument of judgment- Nebuchadnezzar.

3. (Chaps. 30-33). Final blessing and restoration.

4. (Chaps. 34-38).Weakness and folly.

5. (Chaps. 39-45). The strong with the weak-a spared remnant.

6. (Chaps. 46-51). Judgments against the nations, including Babylon, leading to the remnant's deliverance.

7. (Chap. 52). The complete ruin. This, in the light of all that has preceded, can only (to the vision of faith that pierces the gloom) give assurance that since the judgment has been so completely accomplished, so will every promise of blessing be fully realized.

The book is full of moral instruction as to the ways of God in government and grace, while also the deep soul exercise of a true man of God in the midst of abounding evil is touchingly given under the guidance of the Holy Spirit. From this we may learn what will be the state of Israel's remnant in the last days, in the midst of even more appalling evil, to which Jeremiah's day distinctly points. The careful reading of our prophet cannot fail of instruction to us who walk amid the ruins of the present dispensation.

Some Outlines of Truth

Having considered the various ways in which the term "assembly" is used, let us now speak of the activities connected with it. This company may meet in a brother's house (Philem. 2; Rom. 16:5) or have a more public place of assemblage. It is not the place, however, but the company upon which God's eye rests; and this company is responsible to display the characteristic features of the Assembly, which is the body of Christ, and of which He is head; His lordship must be kept before us, whatever the activities in which we engage. "There are distinctions of services, and the same Lord" (1 Cor. 12:5, N. Tram.).

Service has the widest possible range. It is not by any means confined to public ministration, as preaching and teaching, but comprises every form of service we may render to one another as fellow-members of the one body:-our giving (or showing mercy) paying honor, distributing to necessities, rejoicing or weeping as sharing one another's burdens, speaking the truth, provoking to love and good works, encouraging one another-all this and more, as serving the Lord in the joy of love after the character of Romans 12.

Our service takes in the whole compass of human relations. The household of faith has first claim, but we are not to forget all men, we are to be doers of good toward all, and thus be imitators of God, as dear children. Our service also includes intercessions for all saints, for the ministry of the Word, for those who minister, for rulers, for all men (Rom. 12:7-17; Eph. 4:25; 5:1,9-21; 6:18-20; 1 Tim. 2:1,2; 1 Pet. 4:7,8; Heb.10:24,25; 13:16; Gal. 6:10; Col. 1:10; 3:23).

Central to the whole circle of our activities, whether as assemblies or individuals, is the remembrance of the Lord in the breaking of bread. This spiritual feast is called the Lord's supper, the Lord's table. In eating the bread and drinking the cup, we announce the death of the Lord. To do this in an unworthy manner makes us guilty in respect to the body and blood of the Lord:carelessness, levity, unjudged sin, conformity to this world which crucified our Lord do not become those who take part in this holy service (1 Cor. 11:17-34).

Along with all the tender and sacred memories which should be awakened on this occasion, because of Him whom we are called to remember, there is also a witnessing, by the one loaf of which we partake, that we are one body (1 Cor. 10:17). How this links together the members of the one body in its fellowship and activities. Hence, this gathering is central to all our service and fellowship. Participation in it is not for salvation, but because we are saved (having faith in Christ), our fellowship being with His precious blood shed for us, and His body given for us.
The enjoyment and spiritual blessing of this memorial feast depends upon our spiritual state-in self judgment, in godly walk and associations, as identified with the Lord's table and the holiness which becomes it. How else could we engage in any right way, either in our spirit or audibly, in the worship which belongs to this occasion? Worship must be in spirit and truth (John 4:23), and '·'by the Spirit of God" (Phil. 3:3). Thus man-in his wisdom, energy, desires of the flesh, or what would please him according to nature-is set aside. Nothing of this kind is to rule or be given any place. This judgment of man in the flesh is what the apostle's statement means, "We are the circumcision," in Phil. 3:3.

Christian worship is not under human authority or direction. To put it there brings in-has brought in- the worst confusion, since it practically denies to the Holy Spirit His place and prerogative, hindering Him from using whom He will in the assembly, in which all are priests and worshipers, free to take part as the Spirit may lead, in accord with the scriptural limitations, which are in fact of that Spirit. Therefore, clerisy, ritualism, or adoption of human expediencies in connection with the worship of the assembly is contrary to the Lord's mind and a grief to the Holy Spirit,

1 Cor. 14 instructs us as to the order of the Christian company gathered in assembly. Human presidency has no place. The general principle is, "Let all things be done lo edification." Who like the Spirit of God knows what is needed, and who like Him can select and use those who shall do what is needed, even if it is only the utterance of five words? Any departure from our dependence upon Him can only result in weakness and failure. The path for the people of God is that of faith. We depart from this when ways and means, or persons, take first place. God is never the author of confusion, but of order; it will prevail wherever and whenever He is accorded His rightful place.

There are other occasions upon which it is good for the saints to assemble, as for prayer and study of the Word. If it is good and profitable for us individually to persevere in prayer and reading of the Word, it certainly should not fail to be so collectively, for we are members one of another. Our coming together for such purposes afford opportunity for mutual comfort, help and edification, in the mingling of our prayers and exchanging the fruit of our meditations in God's Word. It is a mutual service rendered to one another. Let us value these privileges, and practice and enjoy them all.

There are other forms of service and responsibility at which we must glance, but reserve these for another time.

The Question Box

Q. 32.-How reconcile the two garments mentioned as put upon the Lord by the Roman soldiers-one purple, the other scarlet?

Answer.-Some suggest that in the latter case it is what they actually put on Him (Matt. 27:28), "a scarlet cloak," 1:e., a. military mantle of that color. In the other it is rather what they wished to represent by it in mockery; purple-the emblem of imperial place and power- not being necessary to be purple to convey the idea they wished to express, so an old camp cloak of scarlet was used. (See Lange.)

In Mark it is said, "They clothed Him with purple," and in John, "They put on Him a purple robe." It is suggestive to note that the word for "robe" in Matthew is different from that in John; this seems to indicate two garments, different in size and color. In Matthew it is the short, scarlet cloak (klamuda) worn by Roman officers and magistrates. In John it is the outer garment (himation) which was worn over the tunic, or under garment, and so would be the long robe of the eastern costume. This was purple.

Does it not seem that the Lord, being stripped of His own garments, had this long purple robe put upon Him, and then the short scarlet Roman cloak placed over it? Does not the mention of the latter in Matthew perfectly suit the theme of that gospel? It symbolizes the splendor and glory of the world (2 Sam. 1:24; Rev. 17:3,4). It belongs to Israel's King; though mighty Rome, both civil and ecclesiastical, lays claim to it. But Christ enters His glory through suffering. The scarlet obtained from the crushed worm, speaks of both; the word for scarlet-worm is used in Ps. 22:6, which also is the sin-color in Isa. 1:18. In Mark and in John it is the purple robe. In these Gospels we get Christ as the Divine Servant and the Divine Son in manhood. Purple is the royal color, emblem of imperial power (Judges 8:26; Esther 8:15). In it there is both red and blue-redemption glory, and heavenly glory-both of which belong to Christ.

Calendar:Dec. 16th to Jan. 15th.

DAILY BIBLE READING:…….. .Dec. 16th, Ezek. 4; Dec. 31st, Ezek. 19; Jan. 15th, Ezek. 34. MEMORY WORK:…………………….2 Thess. 1.
GOOD READING:…. .C. H. M.'s Miscel. Writ's. Vol.6, "Life and Times of David."
MONTHLY QUESTION:-What is the difference between David and Solomon as types of Christ, and when will both find their full accomplishment?

Our Memory Work

We begin the study of another epistle which in some respects may be considered supplemental to the one we have just finished. The moral injunctions in both epistles are quite similar. Chapter 2:13-17 is a particularly rich portion which summarizes the place and blessing of the saints.

The difference between these two epistles may be noted in that the first deals largely with the second coming of Christ, distinguishing the coming for and with the saints, while the second letter treats of the coming of Antichrist, the events connected with this, and the "day of the Lord," when He shall be revealed in flaming fire, executing judgment upon the ungodly. In the first epistle the day of the Lord is only briefly mentioned (chap. 5). The coming of the true Christ, and the false one, are set before us, with their distinctive features. Note, too, that the Lord's coming is connected with every aspect of Christian life in the first epistle, while the coming of Antichrist and the day of the Lord bears upon the moral character and condition of the world through which the child of God is now passing. Thus being made acquainted with the development and end of the evil at work in the world, we are responsible to walk in separation from it, and, if necessary, suffer for bearing witness for our rejected Lord. May we be in accord with God's thoughts as to the scene around us, and in the secret enjoyment of His holy presence.

Some Outlines of Truth

CONCLUDED FROM NOVEMBER NO.

Now as to government in the assembly. It takes various forms. Let us briefly consider them.

The exercise of government may be considered to commence with reception to the fellowship of the assembly. Those of whom we have been speaking as having the oversight have first responsibility in reception, and should exercise it in visitation of and inquiry concerning those who desire to take their place among the saints. Reception, however, is not by individuals, but by the assembly. It is a matter of fellowship for all, and so opportunity should be given for all to be satisfied. There should be confidence in the person, that there may be the full exercise of Christian intercourse. For reception we must be assured that a person is born of God, lives in a manner becoming the gospel of Christ, and is free from associations contrary to the principles and teaching of Scripture.

Once received, we are under the government and subject to the order of God's house, which, as we have previously noted, is applicable to the company of those gathered according to its truth.
First, there should be continual care for one another, for we are members of the one body, and of one household. This maintained in holiness and love would prevent the development in many cases of what calls for the exercise of other forms of care or discipline.

These other forms may be briefly noted in the following order.

1.-Disorderly walk (1 Thess. 5:14; 2 Thess. 3:6-16). Here it is individual, not assembly action, though that which necessitates withdrawal from a brother as here enjoined may lead to such a result if his ways are not changed. Exhortation or admonition is, of course, first. If this fails, there is to be the faithful yet loving testimony to the conscience in the withdrawal of one's company. One point to guard is that the disorder involved is not a matter of our own judgment, but that it is such in the light of Scripture. The Word alone must be our guide in all.

2.-Makers of divisions and occasions of falling (Rom. 16:17, 18). Here action is still individual. There are, however, added features here which were not mentioned in 2 Thess., where it was a question of being honorable to provide suited provision for present needs (1 Thess. 4:10-12). In Rom. it applies to a teaching contrary to the doctrine we have learnt, bringing in fleshly, carnal ways, from which we are to turn away, not in haste, but after due consideration. Obedience in this would effectually check divisions among God's people, and prevent that which stumbles many. A division maker could not effect division without followers.

3.-One taken in some fault, or trespass (Gal. 6:1, 2). The thought here is "a stumbling, a false step." It is not the question of a course of evil but rather some overt act. Here restoration of confidence is to be sought, and the work necessary for it carried on in meekness and self-judgment, sharing at the same time the burden which the erring one bears.

4.-A man that is a heretic (Titus 3:10,11). This closely links with those referred to in Rom. 16. It is not a question of false doctrines, or the person being fundamentally unsound, though this might develop; but of one in self-will pressing his opinions or specious teaching, forming a party around himself. This state prevailed at Corinth (1 Cor. 11:18,19). "Putting away" is not prescribed here, but admonitions. If these are not heeded, he is to be shunned, turned away from. "Perverted" implies a spiritual pride which turns out of the way.

5.-Rebuke before all (1 Tim. 5:20). Here it seems evident that the sin is such as affects the testimony, which calls for public conviction therefore, to produce a due sense of the holiness which becomes the House of God.

6.-Personal Trespass (Matt. 18:15-18). In this case let us first be sure that the trespass is not of a nature which grace would lead us to forgive and pass over rather than take up. Every trespass is not such as demands to be so dealt with; for in many things we all offend. But it is sin of such nature as may affect the fellowship of the assembly. 1 Cor. 6:1-8 may serve as an example. They were aggravating the wrong by going before the unjust, instead of their brethren, as Matt. 18 directs. In any case, the object is to recover the brother, and produce self-judgment. Should such a matter be carried to the assembly and nothing result, the case becomes a serious one, calling for that personal attitude which the Lord enjoins. It should be plain that the Lord has in view sin which may finally call for rebuke before all.
7.-Putting away (1 Cor. 5). This presents what is final as to assembly action. It is a proved course of evil which is dealt with, being brought to the attention of all by some overt act. In any case it is what is established by competent witnesses, after careful investigation. The extreme action here contemplated is taken for the good of the whole company, to preserve the purity and sanctity which belong to God's house, and in view of the recovery of the person so dealt with.

Without question this applies to the judgment of wicked doctrines as well as moral wickedness. That which touches the foundation of our holy faith must be rejected by dealing with those who promulgate, or maintain association with, destructive heresies (2 John 9-11).

8.-Restoration. Forgiveness and restoration, when the circumstances warrant it, is by the assembly, even as was the reception. It is the loosing of what was bound in the act of discipline. 2 Cor. 2:1-11 furnishes us with the example.

From this very brief survey of truth as regards the assembly, we may learn what godly care and responsibility rest upon the saints gathered to the Lord's name, in separation from the various religious orders with worldly arrangements according to man's thoughts, rather than God's.

The Question Box

The following questions have been asked in relation to the remarks made upon 1 Cor. 6:4 in our September number (see Question 31).

1. To whom are assembly questions to be submitted-to those within or those without?

ANS.-1 Cor. 5:12 answers the question. The "within" and "without" applies to the assembly-being of it, or not of it.

2. Who is responsible for an assembly matter-the assembly as such, or the so-called leaders?

ANS.-The repeated use of "ye" in 1 Cor. 5 shows that the assembly is made responsible-not certain individuals in it only. As to those who take the lead among the saints, some thoughts given in our "outlines" last month may be helpful.

3. What questions can be brought up in an assembly for judgment that do not "pertain to this life?"' (1 Cor. 6:4).

ANS.-None, if you use the expression in the widest meaning that might be given to it. But the following verses show the limited use, or application, of this expression. The Greek word biotikos, from bios, refers to the means of living, as in Luke 21:34-the only other place we have this word in the New Testament. In 1 Cor. 5 it is the judgment of persons. In 1 Cor. 6 it is a judgment of matters between brothers in the assembly, questions of interests which might be taken before the world's judiciary. The case in 1 Cor. 5 refers to assembly government. No one would think of excommunicating a person through the medium of a worldly tribunal, while the matters of 1 Cor. 6 might be so dealt with; but the apostle writes against such procedure, and calls for the adjustment of those matters among themselves, and not before the unjust.

God is for His people, always. He loves them and brings them near Himself that they may be fully blest. When He separated Israel from all the nations, it was to dwell among them. " I carried you on eagles' wings," He says, "and brought you unto Myself; " and the pillar of cloud from the tabernacle spread over the camp by day and the pillar of fire by night was the visible token of Jehovah's presence with them. By His command, too, Moses charged the high priest to bless the people according to these words:

" Jehovah bless thee, and keep thee.

Jehovah make his face shine upon thee, and be gracious

unto thee. Jehovah lift up his countenance upon thee and give thee

peace. And they shall put MY NAME upon the children of Israel" (Num. 6:24-27).

What an honor put upon a people that but yesterday were a multitude of slaves in Egypt ! Having redeemed them He now covers them with His glorious Name, in the joy and strength of which they are to journey till they reach their God-given inheritance. And at each fresh journey they were encouraged. As the ark went before them to search out a resting place for them, we read, "It came to pass when the ark set forward that Moses said, "Rise up, Lord, and let thine enemies be scattered, and let them that hate Thee flee before Thee. And when it rested, he said,

Return, O Lord, unto the many thousands of Israel" (Num. 10:35, 36).

And all this, dear fellow-Christian, is pre-eminently the portion of God's children now as we journey through the world with our faces toward that inheritance "incorruptible and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God, through faith, unto the salvation ready to be revealed in the last time" -and which we seem to have nearly reached (i Pet. i:4, 5). Our salvation is in view of eternity, and our blessings are where Christ has entered as our forerunner, requiring us therefore to "walk by faith, not by sight"-yet it is a much nearer relation and fellowship than Israel's ever was. Hear with what salutation He meets us:

"Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ 1"

And when the Ark comes to its resting place, as it were, among God's people, it is:

" The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all! Amen."

May this glorious grace be richly enjoyed both by the reader and the writer through the year just begun.

(Continued from page 15) Enemies of the Cross of Christ (chap. 3 :17-19.)

"Brethren, be followers together of me, and mark them which walk so as ye have us for an example. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things)."

The sentence is incomplete and needs the 1 verses that follow to conclude it properly; but I have purposely left it so that we may consider this portion of it the more carefully, for the next part has to do with another and altogether happier theme. Here, the apostle is occupying us with the responsibilities and snares of the pilgrim path; there, he points us on to the goal when all danger will be forever past, and with it all opportunity to bear faithful testimony to a rejected Lord in a scene of contrariety. How it behooves us to consider the brevity of the time allotted us for witness-bearing! It will soon be forever too late to suffer for and with Christ, and this necessarily means too late to an honored place in the everlasting kingdom of our Saviour-God. That which we call " time " is the training-school for the ages to come. What a mistake to fritter away its precious moments-so few at the most, as compared with the eternal ages -in things that are of no lasting profit.

Paul was an example both in life and doctrine for all who should come after him. It was not a prideful egotism that led him to plead with saints to follow him and his faithful companions, as they
followed Christ. He lived what he taught. His life was the practical exemplification of his teaching. He was not one man on the platform or in the meeting, and another in private or in business life. For we need to remember that Paul was no gentleman of leisure. He was not a clergyman afraid to soil his hands with honest labor. He wrought night and day tent-making, when funds were low or when he felt the need of setting an example of activity to any inclined to slothfulness; yet all the while preaching and teaching publicly and from house to house with a diligence that few if any have equaled, and none have surpassed. He was careful also as to his personal communion with the Lord, striving to keep a conscience ever void of offence toward both God and man.

That he could not please everybody, even his own brethren, at all times, goes without saying. His work was belittled; his appearance ridiculed, his apostleship denied, and his integrity called in question. There were those who even intimated that he was a crafty deceiver who, by an appearance of frankness, caught with guile the unwary, and at times did evil that good might come! All these charges and insinuations he indignantly refutes in various parts of his writings, while never allowing calumnies to embitter him. He did not return railing for railing, or seek to injure those who would so willingly have injured him. He kept on the even tenor of his way, living Christ and preaching Christ with unchanged ardor to the very end; his wondrous life stood as an abiding answer to those who would malign him. Therefore he could say, "Be followers together of me," and he could consistently call upon the saints to mark his ways and to walk in the same paths.

And though centuries have rolled by since wicked men sought to dishonor him, and the executioner's axe severed his honored head from his body by Caesar's order, thus finishing his testimony in laying down his life for his Master's sake, he still remains the pre-eminent example of what the Christian should be, sustained by grace divine while passing through this valley of death's shadow. Let us examine our own ways and see how they measure up to his-not excusing ourselves for failure on the score that times and conditions have changed from those that surrounded him. The same One who wrought effectually in him so long ago, will work in us to-day if there be but a willing mind and a sanctified determination to take his path of unworldliness and devotion to Christ.

Of an altogether different class the next two verses warn us. Many there were, then as now, who, while professing to be in the pilgrim path, walked in a vain show; by word proclaiming themselves Christians but by their actions proving that they were enemies of the cross of Christ. Mark it well:they were not said to be enemies of the blood or of the death of Christ; their opposition was directed against that which told of His shame and rejection by the world-His cross. In that cross, Paul gloried. By it he saw himself crucified unto the world and the world unto him. But the world-lovers refused this. They desired the benefits of His death while refusing to be identified with His shame. They lived for self-indulgence, yet made a pretense of piety. The expression, "Whose God is their belly," really means that they worshiped themselves. " Belly " is self-gratification; and, alas, how many live for self ! And yet it is out of this same self, or person, that, when devoted to Christ, living waters shall flow for the refreshment and blessing of others, as our Lord says in the seventh of John. Until self is thus displaced as an object for which to live, and surrendered to God as an instrument to be used by and for Christ, there can be no true pilgrim character.

The apostle declares that for these enemies of the cross the end will be destruction. Consider for a moment the solemnity of this. They lived for self-gratification while in this scene; in the life to come they will be in a condition where the gratification of the smallest desire will be utterly impossible. Our Lord told of one who on earth was clothed in purple and fine linen, and fared sumptuously every day, but when suddenly snatched away from it all by the rude hand of death, he found himself in greatest torment, where not even his anguished prayer for a drop of water to cool his parched tongue could be granted. Such is the destruction awaiting those who live for self, ignoring the claims of the Christ of God. And yet, heedless of all this, they go on in their folly, indifferent alike to the admonitions of Scripture, of conscience, and of the Holy Spirit:-indifferent also to the warnings and entreaties of men of God who, like Paul, have chosen the better part, and know whereof they speak. Casting to the winds all godly counsel and sound advice, like flamboyant fools sporting on the edge of a moral precipice, displaying their heedlessness and folly before all, they glory in their shame, and exult in that which might well cause them to bow in penitent grief before redeeming mercy. Unlike Mary, who chose that good part never to be taken from her; or like Moses, who chose to suffer affliction with the people of God, rather than enjoy the pleasures of sin for a season, they deliberately reject the good and choose the evil. They put away the hope of heaven for a brief season of sensual or sensuous pleasure here on earth. It is all summed up in the four little words-"Who mind earthly things." Despising the heavenly calling, they choose the earthly, and become indeed "dwellers upon the earth," only to be exposed to the fierce vials of the wrath of God in the day when He arises to shake terribly the earth. No wonder the apostle wept as he wrote of such, and warned them of their peril in pursuing their evil ways. H. A. Ironside

(To be continued.)

Dr. Watts was always frail. Failing health compelled him to leave the charge of his congregation to which he was much attached, and he greatly appreciated hy them. Yet he lived to the fairly advanced age of 74.

Oft have I sat in secret sighs
To feel my flesh decay ;
Then groaned aloud, with frightened eyes
To view the tottering clay.

But I forbid my sorrows now,
Nor dares my flesh complain;
Diseases bring their profit too-
The joy overcomes the pain.

My cheerful soul now all the day
Sits waiting here and sings,
Looks through the ruin of her clay
And practices her wings.

Faith almost changes into sight
While from afar she spies
Her fair inheritance in light
Above created skies,

Had these her prison walls been strong
And firm without a flaw,
In darkness she had dwelt too long,
And less of glory saw.

But now the everlasting hills
Through every chink appear,
And something of the joy she feels,
While she's a prisoner here.

The shines of heaven rush sweetly in
At all the gaping flaws;
Visions of endless bliss are seen,
And native air she draws.

Oh, may these walls stand tottering still,
The breaches never close,
If I must here in darkness dwell
And all this glory lose;
Yea rather, let this flesh decay,
The ruins wider grow,
Till, glad to see the enlarged ways,
I stretch my pinions through.

An aged Christian writes :-

Being unable to go out as I used to, I send out some of those beautiful gospel tracts and booklets with a few words by mail to acquaintances and to others. I have received such nice letters in answer, that, with your permission, I would suggest to young brothers and sisters that they employ some of their activities in seeking to reach others with the precious gospel. One of these letters says :" Since reading your letter and the booklets I have been brought to know that I am saved, and I am so happy that I have written to all my friends about it."

There are also many in the Bereaved columns of newspapers to whom some suitable booklet or tract, with a few words, might be sent. Start now, and with prayerfulness over your service, your own mind and heart will be blest and enriched by it. A. McC.

Dear brother :-

. . . Your correspondent, A. N. Dunning, in April Help and Food, has caused some concern as to knowingly un-baptized persons being received at the Lord's table. Will! you please say something more as to this in June Help and Food. H. C. C.

This was considered at some length in Help and Food, January 1918, pp. 25, 26. As that number, or volume, may be difficult for some to procure, we reprint here the answer then given :-

QUES.-A brother, recently come among us, does not, as we now find, acknowledge water baptism. He says that those baptized by the Holy Ghost need no water baptism. It is making a division here, and we should be glad of what instruction you can give us as to it.

Ans.-It is sad and strange that any who profess to believe God's word should deny that baptism is enjoined upon every disciple of Christ. Scripture is perfectly plain as to it. Let us trace it there.

In Matt. 28:19 the risen Lord commands the apostles to go to all nations, to teach and to baptize in the name of the Trinity.

In Mark 16:15,16 the same command is given, to go and preach the gospel, and the responsibility to be baptized is there put upon those who believe.

After our Lord's ascension and the coming of the Holy Spirit, we see the Lord's command carried into practice (Acts 2:38, 41). The preaching is, " Repent, and be baptized every one of you in (unto) the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost;" and verse 41 says, "They that gladly received the word were baptized." Would they have been accounted disciples if they had refused to be baptized ? Verse 40 answers the question.

So far, it was among the Jews. Now, in chapter 10, we come to the Gentiles. A godly company were assembled with Cornelius, the Roman captain, and as Peter spoke to them of the salvation by Jesus Christ, the Holy Spirit came upon this Gentile company before they were baptized unto the name of Jesus Christ-which was not the usual order. As the Jews had great prejudice against keeping company with Gentiles, they might otherwise have refused fellowship with Gentile Christians. Peter himself had to be shown that those whom God has cleansed are not to be called "unclean;" therefore God marked them out as cleansed and sanctified, by the Holy Spirit coming upon them. Peter then said, " Can any one forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ? And he commanded them to be baptized."

If we yet needed anything more, we have it in the epistles. Paul, the apostle to the Gentiles, expounds to us the meaning of baptism, in Romans, chap. 6, as he does the Lord's Supper in 1 Cor. 10:15-21. Baptism, he says in Romans 6:4, is a figure of our burial with Christ, and he goes on to develop the truth which baptism typifies. Col. 2:12 speaks in the same way, and Eph. 4:5 speaks of the circle of Christian profession as the confession of " One Lord, one faith, one baptism." Therefore, to say, " Those baptized by the Holy Spirit need no water baptism," is opposing Acts 10:48, and contradicts the Lord's own command-a very serious thing indeed.

No intelligent Christian thinks or says that baptism with water has any part in the eternal forgiveness of sins or final salvation. But it has to do with our discipleship here, and with governmental forgiveness in the sense of being owned as disciples of Christ – as in Acts 2:38. Every loyal soldier is required to put on the army uniform, though we know that some who wear the uniform may not be loyal in heart. Let us not think lightly of our responsibility to confess Christ. See Rom. 10:8,10.

To the above we may add that, as circumcision in Israel was the external mark of being children of Abraham, distinguishing them from the heathen world, so is baptism the external mark of the followers of Jesus ; it marks out Christianity from Judaism as well as from heathenism. The circumcised Israelite might be untrue to the faith and life of Abraham, as the baptized may be untrue to Christ ; nevertheless the external sign is not to be neglected or denied.

Said the robin to the sparrow :
" I should really like to know,
Why these anxious human beings
Rush about and worry so."

Said the sparrow to the robin :
" Friend, I think that it must be,
They can have no Heavenly Father
Such as cares for you and me."

-Selected

What a mission was laid upon the Son of God in taking humanity and coming here in the world so far gone in estrangement from God-so far that when He came into the world "the world knew Him not, and his own received Him not!" But it was God seeking His lost ones-God in the! person of His Son come in love "to reconcile the world unto Himself; not imputing their trespasses unto them," but come to put them away by the sacrifice of Himself!

The Gospel and Epistle of John are full of this. In them we learn that "the Father sent the Son to be the Saviour of the world"(l Jno. 4:14); that "God so loved the world that He gave his only-begotten Son" for it. That He was sent "not to condemn the world" but to save. And, that man's heart might be won back to God as the source of that love manifested in Jesus, our Saviour repeatedly affirmed that "the father sent the son"on this errand of love and mercy. This was the constant testimony of our Lord. (See John 3:17; 4:34; 5:23,24; 6:38,40, 44; 7:16,18, 28, 29, etc., etc.) Thus God's love to man, even when estranged from Him, is expressed throughout the New Testament.

Then, to those who receive God's beloved Son, a title, or right, is given them to call themselves, or take their place as, ''children of God" (Jno. 1:12); and the Father's love to them is expressed, not only as compassion in sending His own Son for their deliverance, but as delight in them:"The Father Himself loveth you," says our Lord to His disciples, "because ye have loved Me, and have believed that I came out from God" (Jno. 16:27).

This place and title of "children of God" so much used by John, expresses our relationship to God through new birth, in which the divine life is communicated in the power of the Spirit to those who through faith receive Christ as the Son of God. And this relationship to God as His "children" is in Paul's epistles exalted to sonship by the Spirit's coming to dwell in and uniting the believer to our glorified Head at God's right hand:"Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father" (Gal, 4:6)-the Hebrew and the Greek word for "Father" pointing to a united family in this relationship to God. Thus Paul adds to "children" the fact of an open or public acknowledgment as "sons," conferred upon believers in connection with the exaltation of Christ, establishing the fulness of our acceptance in Him before God.

This glorious grace, in the place given us before God, is reflected in our Lord's high-priestly prayer, in the 17th chapter of John, where we are permitted to hear Him presenting us to the Father, that in His absence from us we might be kept and sanctified:"And now I am no more in the world," He says, "but these are in the world, and I come to Thee. Holy Father, keep through thine own name those whom Thou hast given Me, that they may be one, as We are … Sanctify them through thy truth:thy Word is truth." Then He identifies us with Himself before the Father, and we hear these wondrous words from the Bridegroom of our hearts,

"THOU HAST LOVED THEM AS THOU HAST LOVED ME."

O fellow-Christian! do we truly believe this? Is it taking possession of our hearts? We sing, and sometimes say to ourselves and to Him,

"Wonder of wonder, Jesus loved me!" but here our Bridegroom presents us before the Father in the same nearness of love as Himself, "Thou hast loved them as Thou hast loved Me!" May it sanctify us to Himself to be as "a chaste virgin" espoused to a loving, precious, glorious Husband.

"Father, Thy sovereign love has sought
Captives to sin, gone far from Thee;
The work that Thine own Son hath wrought
Has brought us back in peace and free.

And now, as sons before Thy face,
With joyful steps the path we tread
Which leads us on to that blest place
Prepared for us by Christ our Head."
'I HAVE SEEN THE SEA"

We know that the atmosphere which envelops the earth is the great agency through which conditions suited to natural life and its development are maintained on the earth. Without it life, as we know it, would be impossible. In this there is a spiritual lesson for us. That divine life, which we have through new birth, can alone flourish in the atmosphere suited to it. Are we careful to keep ourselves in that moral and spiritual environment from which we may extract the elements which conduce to growth in the mind and spirit of Christ? "Abide in Him." "Keep yourselves in the love of God." "Walk in the Spirit."

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

Ye are my friends, if ye do whatsoever I command you." " Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."

I praise Thee, blessed God,
For ways I cannot trace-
For all the wisdom of Thy Word,
The glories of Thy grace.

I know that all is well-
'Tis meet that faith be tried;
Tis mine Thy faithfulness to tell-
My footsteps Thou wilt guide.

Sustain me lest I fall;
Direct Thou still my feet,
That I may give Thee thanks for all,
The bitter as the sweet.

I'll praise Thee, blessed God,
For ways I cannot trace-
Thy goodness, power, love and truth
The glories of Thy grace.

H. K. B.

CALENDAR:Apr. 16th to May 15th

Daily Bible Reading,…. Apr. 16th, Ps. 84; Apr. 30th, Ps. 98 ;
Memory Work.. 2 Pet. 3:8-18; Jude 1-9 [May 15th, Ps. 113
Good Reading,…… C:H. M.'s Miscellaneous Writ's., Vol. 4, "Conversion" and "Simon Peter."
Monthly Question:-What is the meaning of "Make your calling and election sure ? "

Our Memory Work

One who repeated this epistle without a mistake writes :" I hope many more will be successful in their efforts, and that all desire not only to repeat it, but live it out-which after all is more of a victory, for which He alone can give us grace."

Another says :" Besides being a real pleasure and help, I find that my successful memory work is encouraging my younger brothers and sisters to take up such work; they are finding for themselves the beauty and wonders of God's Word, and I know He will not allow His Word to return unto Him void."

"The Word of God is a picture-gallery, adorned with tribute to the blessed Christ of God, the Saviour of mankind. Here is a prophetic portrait of the Coming One; there, an historic portrayal of Him who has been here a typical sacrifice; there, the bleeding Lamb to whom all sacrifices looked forward; here, a person or an event that foreshadowed the greatest of persons and the events that are the turning-points of history; now, a parable, a poem, an object-lesson; then a simple narration or exposition or explanation, that fill with divine meaning the mysteries that were waiting for the key that should unlock them. But, in whatever form or fashion, whatever guise of fact, prophecy or history, parable or miracle, type or antitype, allegory or narrative, a discerning eye may everywhere find HIM-God's appointed Messiah, God's anointed Christ. Not a human grace that has not been a forecast or faint reflection of His beauty, in whom all grace was enshrined and enthroned-not a virtue that is not a new exhibition of His attractiveness. All that is glorious is but a phase of His infinite excellence; and so all truth and holiness found in the Holy Scripture, are only a tribute to Him who is the Truth, the Holy One of God."

Some Thoughts on our Memory Portion

The Second Epistle of Peter marks declension and apostasy, with warnings and admonitions. Note the prominence of these words, knowledge, diligence, and remembrance, which give character to this epistle. As in the first epistle, so in this, the kingdom is in view. With this the government of God is connected, hence reward and inheritance are mentioned, in the obtaining of which we may come short, or fail, unless there is diligence in following the path indicated by the apostle.

Consider three things in chapter one :(1) Divine power for all that pertains to life and godliness ; (2) God's governmental ways for an abundant entrance into the everlasting kingdom ; (3) the sure thing for the Christian-the hope of the Morning Star. This, however, is not developed, as it is not the special object before the Spirit.
In chapters two and three we get the two great forms of evil which characterize the last days :(1) The false and corrupt teaching of evil men ; (2) the denial of the Lord's return on the ground of visible stability-materialism opposing itself to the Word of God-limiting God to the creature's measure. In the first we have the work of deceiving spirits and demons (1 Tim. 4:1), and that teaching which is in " the slight of men, and cunning craftiness whereby they lie in wait to deceive" (Eph. 4 :14). With this evil we have a three-fold development- rebellion, as in the angels (2 :4), who may now be, though unseen, the active instigators of these false teachers; lawlessness, as in Noah's day (2:5); corruption, as in Sodom and Gomorrah (2:6). Are not all these being developed in these days ? Let us give diligent heed to the closing verses of this epistle (4 :17, 18).

Jude gives a further testimony to the same conditions, calling us to be earnest contenders for the faith once delivered to the saints. Two forms of evil are again before us :(1) The abuse of grace, to satisfy lust ; (2) Rejection of the authority of Christ (ver. 4). Then we find that the judgment of God is upon those who do not walk according to the position in which He had originally placed them (vers. 5-7). Verse eight adds another evil to the first two, that of the tongue, against which Michael's example is quoted.

Let us not be careless readers of God's Word, but learn to discern the character of the times, and order our walk accordingly.

Our Daily Bible Reading

Our reading includes the closing psalms of the 3rd division, the whole of the 4th, and the beginning of the 5th, which is the last great division.

In the close of the 3d division we get the blessed issue of God's holy ways with His people-salvation issuing in glory (Ps. 89). The 4th division opens with psalm 90, which speaks of the first man under God's government ; but the next introduces us to the Second Man in fulness of favor with God. Then, rest in blessing, Jehovah's supremacy judgment of evil and worship follow (Ps. 92-96). Millennial glories occupy psalms 97-101, but the ground of blessing in the humiliation and sufferings of Christ fills Ps. 102. Out of these depths rises universal praise (Ps. 103-106).

Ps. 107 strikes the note of redemption (vers. 2, 3). In view of this God's ways are recounted. Then the King-Priest is confirmed, and the great chorus of praise commences which continues to the end.

The Question Box

A reader from Baltimore asks for further enlightenment as to an answer given in our April 1921 issue, as to the separation taking place at death. Please look up the June number in which the questions raised by the answer are given a full discussion. If further help is desired let us hear of it again.

The Christian's Hope.

The Lord Jesus Christ.. ……..1 Tim. 1:1.
1. To be with Him….. John 14 ; 1 Thess. 4.
2. To be like Him…………. 1 John 3 :2.
3. To see Him.. .Phil. 3:20, 21; 1 John 3 :2.
4. To serve Him………… .Rev. 22 :3, 4.
5. To reign with Him………2 Tim. 2 :12.
6. To live with Him……….2 Tim. 2 :11.
7. To appear with Him………..Col. 3 :4.

With all the wonders of this before us, is it too much to daily take up our cross, denying ourselves, and follow Him, whose love was so great as to suffer for us that we might be glorified with Him ? Let us go after him.

The reader should always turn to the Bible and read the passages referred to.

QUES. 12.-Was the goat "on which the Lord's lot fell," on the day of atonement in Lev. 16, a type of the sinner ?

ANS.-It typifies the sinner's substitute, to make atonement for sin. Note the beautiful and precise teaching of that day of atonement. First, a bullock was offered to make atonement for the priestly household (ver. 6). The priestly household represents the " Church of the firstborn" (Heb. 12:23), joined to Christ, our High Priest, who " has made us kings and priests unto God " (Rev. 1:6). Then two goats were presented for the congregation of Israel (ver. 7). One of the goats, that on which " the Lord's lot fell," is sacrificed for the people, and its blood is sprinkled upon the mercy-seat as was that of the bullock (ver. 15). It is all typical of one and the same atonement, of course ; but, in God's foreknowledge, the Jewish nation would reject the Saviour sent to them until, in a day yet to come, " the spirit of grace and of supplication " shall be poured upon them, and " they shall look upon Him whom they have pierced . . , In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 12:10-13:1). What is typified by the scape-goat is the taking away of sin, on the ground of the goat that was sacrificed. This will be realized by the godly remnant of Israel -" Their sins and iniquities will I remember no more." It explains the need of the two goats for Israel-one "the Lord's lot" slain in sacrifice; the other-" the scape-goat," when their sins shall be actually forgiven and put away.

All this, and more, is beautifully set forth in Notes on Hebrews, by F. W. Grant, which is about to be sent out as No. 133 of Treasury of Truth.

QUES .13.-Please explain John 4:24:"God is a Spirit; and they that worship Him must worship Him in spirit and in truth."

ANS.-God is not worshiped now with material things, as with blood of bulls and goats and incense, as in the days of types and shadows which pointed to " Him that was to come." Christ having come, those types have no more place in the worship of God ; wherever retained, they are rather an insult to God, as if His Son Jesus Christ had not come. Chaps. 9 and 10 of Hebrews declare this. Christ having come, and made atonement for sin, God is now revealed in the blessed reality of what He is-in all His attributes. True worship, therefore, is not by external things, or anything the natural man can do, but with a heart that God has made glad by the reception of His grace and love through Jesus Christ our Lord-therefore a spiritual and a true worship.

Sannois, France, June 27, 1922.

Beloved Brother:-

I again thankfully acknowledge your precious gifts of literature and the monthly magazines. All of which are much appreciated.

I have been helping Mr. Brooks of Nantes to whom you also send literature. I have the oversight of two halls at Nantes and St. Nazaire for the evangelistic meetings, and we are encouraged by the increasing attendance. A few 1 believe have truly turned to the Lord. Two Catholic families have recently abandoned their "church," and come to all our meetings; one son has definitely come out on the Lord's side.

All this in the midst of the terrible world currents. Catholicism advancing with giant strides. Bolshevism rampant and Spiritism fast penetrating Protestantism. I enclose a little outline of the work here, which we send to interested friends.

We are situated about eight miles from Paris in a very Catholic district.

At first it seemed impossible to get in touch with the people living in the neighborhood until one of our workers in the house, Mile. Heldwein, conceived the idea to help the children with their education after school hours. She began by inviting one or two, but 12 came for the first lesson; it has increased to 30 children and young people.

Mile. Heldwein was soon able to introduce hymn-singing and then stories from the Bible. The next step was to include Sunday afternoon and a second Bible lesson. There have been moreover mixed meetings when the parents came and our room was filled. I cannot do better than translate a description of the work from Mile. Heldwein's own pen :-

"How do you repent?" I had wrestled in spirit some hours with the lad who asked this question, endeavoring to weed out and destroy all the absurd fables, and blasphemous notions which had been sown in his mind concerning God and the Creation. Several times he interrupted me in our reading of the book of Genesis by saying:"I prefer the explanation of my schoolmaster." Then after reflection he asked dubiously:"How do you know that God created the earth?"

Of the 30 children and young people with whom I have come in contact in this locality, only one among them can be considered as more than a nominal Catholic (that is to say who goes occasionally to church), and he is the lad I have just mentioned. The remainder had never heard speak of the Lord Jesus.

The first time I opened the Bible before them, their comments and their astonishment might have given me the impression that I was addressing children of a far away pagan land instead of some living within half-an-hour's distance from Paris.
When I asked, if they had ever heard anyone speak oi the Cross? With one voice they replied No!

These children evidently receive no other religious instruction than that which is given in their homes or at the day school, and the parents are utterly indifferent to this, although they pretend to have "their religion." As to the school influence, from a spiritual point of view it is deplorable.

One of the little ones asked me recently on seeing a picture of the child Samuel.

"What is that boy doing?"-He is kneeling.

"Why?"-To speak to God.

"Do you kneel to pray to God?"-Yes.

A few days later, a little hand reached for mine, and the child said:"I've done what you said!" and as she saw my puzzled expression, she continued:"You know! just like the little boy in the picture."

I grasped her meaning:So you knelt down ?

"Yes! and my little brother too, and we spoke to God, with our eyes shut."-What did you say to Him ?

The little one replied, fixing me with her big eyes, astonished :

"Why, nothing at all!"

One of the boys, 13 years of age, gave his perplexed comrade the following interpretation:The devil? It's just like a cat with mice; and the mice, its you and me.

At Christmas time I offered motto text cards and copies of the Gospels to all comers and I was curious to know what reception they had received from the parents.

The first door at which I knocked was that of a market gardener. The mother was preparing a sauce by the fire, whilst singing heartily:"Ecoutez les chants des anges" (Hear the angels sing). Upon the walls I recognized the texts, and upon the table the Gospel. I had similar experiences in all the homes. One mother confessed with tears that for 40 years she had not heard anyone speak of God. And she is a, Protestant!. . At the end of the third Bible lesson, the children, at their wits' end, asked me how I could know the history of the Lord Jesus after so many centuries ?

I showed them my Bible:Several of the class desired to touch it, and one remarked, in handling the volume with respect:"For such an old book it is very well

A few days later a youth related with some excitement that his father, to whom he repeated all I had been teaching, remembered he had stored away in an old box, a book of the same sort as my own; after much searching the Bible was recovered where it had been placed and forgotten for 30 years. The boy was very proud that his Bible contained exactly the same facts as the one in my possession.
A young girl 17 years of age, for many evenings was searching in the scriptures all the verses and chapters from which our lessons had been taken, when all in the house were asleep.

I have frequently been astonished at the rapidity with which these young ones understand the meaning of the Cross, and the necessity of the new birth.

Pray for these young people and little ones, for as soon as they seek the Saviour, the devil attacks with rage. We are in touch with from 60 to 70 persons in this suburb of Paris. May the seed sown spring up for His glory and an abundant harvest of souls.

My letter is already long but I must let you know that God has blessed the work in the gospel halls at Nantes and St. Nazaire throughout the winter.

It has meant stiff conflict for many of the young people to free themselves from the terrible entanglements of the world and the Satanic influences bearing upon them.

Praise God they have stood their ground, and give us joy by their growth in grace.

In the Nantes area within a radius of forty miles, every month, at the lowest estimate, 1,000 fairs and markets are held. It has been our joy to visit many of these to announce the precious gospel. Often we take a stand in the market, paying for our place in order to have the same right as others who sell their goods, or we mix with the cattle dealers and others, that out of a conversation we may develop an impromptu meeting. One day, at Nort, a young farmer gave me an opportunity by asserting that Bretons were all Christians.

I affected great surprise. Really? Do you mean, 1 queried, that these men and women who habitually blaspheme God's name, are followers of Jesus Christ? What more could you do against God if you worshiped the devil?

The men around us were listening and I endeavored to make clear to them that a religion which employed the sign of the cross to protect sin and the sinner, really encouraged evil, and it was not for such a purpose that the Son of God died on Calvary, but to take away sin, and have the believer to share in His life of holiness. I exposed the fact that men served themselves of a cross with a view to escape the righteous anger of God, instead of turning to a crucified Saviour to be delivered from the power of sin and Satan.

Following on these talks we distribute our Scripture portions and New Testaments.

At Ancenis Mr. Brooks and I were mistaken for two Catholic friars who were holding a mission in the town. The cross we exhibited, however, was by the placard text, John 3:16.

"Religion is for the old women and children," sneered a young fellow.-Quite right I answered. Come along, all you old people. Listen to the story of God's love to you; and they did listen !

I saw tears in the eyes of more than one, and it seemed as though they would have remained indefinitely under the sound of that message.
I commit these details to your hearts for prayer.

Dear brethren :- June 21st,1922.

From May 31st to the 15th inst. I enjoyed a good time with the Cabory Lake brethren, visiting also other points of interest. I did not find many new conversions, but was glad to see the believers' steady progress in the faith, and had much intercourse with them. Brother Aristides is working on the house, both soul and body, expecting to open it for meetings and for the school by the first days of August. We are thankful that the Lord has raised such a faithful and whole-hearted worker as this brother is,-a man of noble ancestry, very fine education, of a mild and humble spirit and thoroughly conversant. with the needs and ways of this our peculiar native people. In may days, for hours we have talked together of the wondrous ways our Father works in love, as illustrated in this brother's past and recent history:how he was led to trust in Christ after many years of marvelous preservation. So we are bound indeed to say, " Praise the Lord with us! "

With considerable labor, I have succeeded in ascertaining the address of some thirty brethren of the various denominations in Brazil who can read English fairly well; with each of whom I have begun some hopeful correspondence. All of them are men in charge of one or more "churches," with many believers under their influence. I am sending you their names and addresses, that you may have them on file; hoping the Lord will some day raise a steward to pay a subscription of "Help and Food" for them. I am also making a bold order of your pamphlets, having these brethren in view; having been deeply exercised before the Lord for spreading the Truth to them, which perhaps you can supply out of your "Free Tract Fund."

Your brother in Christ,

J. Penna Ribeiro.

"Unless we realize our sins enough to call them by their names, it is hardly worth while to say anything about them. When we pray for forgiveness, let us say, "my temper," or "my untruthfulness," or "my pride," or "my selfishness, my cowardice, indolence, jealousy, revenge, impurity," etc. To recognize our sins, we must look at them in the face and call them by their right names, however humbling it may be. Honesty in confession, calls for definiteness in confession." -M. D. Babcock

(Pa. 150:6.)

O God, my soul enraptured is
With love and grace divine;
It saved me from my lost estate
And made me wholly Thine.

My cup with blessing Thou hast filled-
I can but Thee adore;
And with Thy ceaseless love to me
My cup doth oft run o'er.

No effort now to worship Thee;
New life my heart expands;
And praise flows forth to Thee, my God,
With glory to the Lamb !

My heart doth treasure up Thy love-
So boundless, sweet, and free!
My raptured soul with joy exclaims,
" My springs are all in Thee" (Ps. 87:7).

A. McC

Summary of a Bible Reading at Oakland, Calif., Sept. 1921

Our subject to-day is not as simple as the one we were last considering (Justification). Its complexity lies in the fact that the terms " sanctification " and "to sanctify" have a primary and a secondary meaning. To "sanctify" primarily means to separate, or to set apart:and this in a double sense-to separate from and set apart to. What has been separated from its ordinary use, and used for God's service may be said to be sanctified. Scripture speaks of sanctification in different ways and connections. We have sanctification by faith, by blood, by the Word, by the Spirit, etc. There is also a positional sanctification, and a practical sanctification which implies growth, and which we call "progressive."

As illustrating the primary signification of the terms, we may take John 17:19. The Lord Jesus says, "For their sakes I sanctify Myself." He is not using the term " sanctify " in the sense of making holy. He speaks of separating Himself from His disciples and setting Himself apart in the glory with His Father, to be up there in heaven an absorbing object for the heart of His disciples on earth.

In John 17:17 and Jude i we have sanctification by God the Father. In i Pet. 1:2; Rom. 15:16 ; 2 Thess. 2:13 we have sanctification by the Spirit. In Heb. 2:11 we have sanctification by the Son. These passages all show that God is the source of sanctification, not man.

Heb. 10:10 shows us what we call "positional" sanctification. We are sanctified by the will of God through the offering of the body of Jesus Christ once for all-a permanent sanctification, an unchanging and abiding place of acceptance with God. This is an accomplished fact. Our realization of it is another matter. The fact is revealed to us, but we enjoy it in varying measures, according to the simplicity of faith and understanding of our place in Christ through grace. All true Christians are in this sanctified position; but if it is mere profession, not a genuine faith in the heart, it is only an external relationship with God, and such may turn away from what they have professed, as is shown in verse 29. In such a case it is merely an external sanctification, or outward separation. We may take, as a picture, the case of Rahab and the scarlet line. That scarlet line marked out, separated, her house from the rest. People could come there, but they must abide there to be safe. For any one to have gone out of her house would have been despising the scarlet line. So men, by the profession of faith, come into Christianity; and if only outwardly Christians, they give it up, they "draw back unto perdition." But speaking of those in whom Christianity is an inward reality, the apostle says, "We are not of them who draw back" (ver. 39).

We should understand then that there is a vital relationship with the truth, and one that is only external. 2 Thess. 2:13 speaks of the vital relationship. Their sanctification was that which is effected by the working of the Holy Spirit through belief of the truth; the truth received in the heart-not merely professed. I hope we are all clear as to these two aspects of sanctification-the vital and the external.

Let us turn to another scripture which speaks of vital sanctification, i Cor. 1:2; "To them that are sanctified in Christ Jesus." Mark, sanctified in Christ -not in the flesh, but in Christ. It is an abiding sanctification. It is as unchanging as is the righteousness "imputed " to us, of which we were speaking the other day. It is as in verse 30, "Of Him are ye in Christ, who of God is made unto us wisdom, righteousness, and sanctification, and redemption." God, viewing us in Christ, contemplates us always as perfectly righteous, and as constantly sanctified.

A warning now is necessary. In speaking of sanctification, or of being sanctified, we should always make it clear that we speak of what we are in Christ. We never should claim to be sanctified in ourselves. And let none misuse the doctrine of sanctification in Christ to make it a cloak for not living in practical sanctification. This, alas, is a growing evil. It is the development of what we have in i Tim. i:19 as to Hymenaeus and Alexander and such like. The truth, applied by the Spirit to our heart and conscience, separates us more and more from the world, from all evil, and enables us to set ourselves more and more apart unto God.

We read in i Thess. 4:3, "This is the will of God, even your sanctification, that ye should abstain from fornication." I once thought that sanctification meant the rooting out of all inbred sin. It is not necessarily the rooting out of anything, but separation to God, and therefore from all evil.

In i Cor. 6:ii there is an important statement. In verses 9 and 10 mention is made of some of the characteristics of the natural man. They apostle there speaks of the unclean and their deeds:then he says, That is what some of you were once, but now you are a washed people. They had been cleansed by faith in the gospel of "Christ. Being thus cleansed they had become a justified and separated people. We may note this is said to be "in the name of the Lord Jesus (1:e., of what He is to the believer), and by the Spirit of our God" (1:e., in the power of the Holy Spirit).

Acts 26:18 shows how we come into this permanent sanctification. We receive forgiveness of sins and inheritance among the sanctified ones by faith that is in Christ, 1:e., faith that lays hold on Him, or builds on Him. Those who have put their trust in Him have, first, forgiveness; then, an inheritance with the sanctified, or separated ones.

We have been speaking of sanctification as an established fact. Sometimes people take i Cor. i:30 as experience. Note it is not being made, but is made unto us. It is an abiding fact.

Gal. 5, 24 says:"They that are Christ's have crucified the flesh with the affections and lusts." In chap. 2:20 it says, "I am crucified with Christ," that is God has done this, once for all, in the cross of Christ; but here, in 5:24, it is what we did when we submitted to, or accepted, what God has done. It may not have been very intelligently, but in trusting the Christ of the cross it implied the renunciation of the flesh. It was there we assumed the responsibility of "reckoning ourselves dead to sin," to the world, and so on.

In 2 Cor. 4:10, ii we have what we are to do day by day. Only so far as we "bear about in our body the dying of the Lord Jesus " will the life of the Lord Jesus be manifested in us. That we have died, in Christ's death, is a fact true of all believers, as Col. 3:5 affirms:"Therefore mortify your members which are upon the earth:fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." It is bearing about in our bodies the dying, that the life of Jesus may be manifested in our daily life. The "dying of the Lord Jesus" was His surrender to God. God puts us through circumstances to work that out in us. We have the same result in the end of the loth verse as in the nth. The dying of the Lord Jesus was His own act, not what others did to Him. It is what He submitted to, as God's faithful witness.

Heb. 13:12, "Wherefore, Jesus also, that He might sanctify the people with his own blood, suffered without the gate." This sanctification by His blood shed for us is, of course, permanent and unchanging. In Eph. 5 :25, 26 we have a sanctification by water, 1:e., by the Word, by the truth applied to our ways here. A people sanctified once for all, yet need sanctification day by day. Sanctification by blood, we possess abidingly. Neither do we need the sanctification by water in the sense of being regenerated, but we do need to be continually sanctified by the truth-the day by day correction of our ways, which the word of God does if we submit to it. We should not say as Peter said to our Lord, coming to us with the cleansing water of the Word, " Thou shalt never wash my feet" (John 13:8), but let us own it is our need and His right to cleanse, to sanctify us; and submit to the Word, as our Lord by the Spirit applies it to us.

In 2 Cor. 7:i we read, " Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The cleansing of ourselves is putting our feet into His hands, and in direct connection with, "Come ye out from among them (the unsaved, the unclean), and be ye separate." In other words, Christ (not here personally, but by His Word) cleanses His people. It is for us to submit to it.

There is filthiness of the flesh and filthiness of the spirit, lusts of the mind, as well as lusts of the body. Suffer the exhortation:Do we earnestly desire this sanctification by the Word ? Do we not often fight against it ? that is, resist it, rather than submit to it ? There is need of emphasizing this aspect of sanctification. And another thing:let us not be too particular as to who comes to us with the Word. To refuse the washing because of the vessel in which it comes, because of some real or fancied unfitness in the one used, may be to resist the Lord, as well as rob myself of much needed blessing. A good word to keep in mind is, " Hear ye the rod, and who hath appointed it."

We might notice i Tim. 4:5:"It is sanctified by the word of God and prayer." God says in verse 4, " Every creature of God is good, and nothing to be refused, if it be received with thanksgiving." God thus sanctifies, or sets apart, even our food. By thanking God for what He has thus given for our use, we sanctify it to ourselves.

Lastly, in i Thess. 5:23 we have, "The very God of peace sanctify you wholly, and your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ." It is for the sanctification of the entire man that he prays. He desires the saints to be preserved in holiness, in spirit, and soul, and in body, so that when in the presence of the Lord they may look back over their pathway without regrets. You may say, His standard was very high. Could he have been content with less ? Is our standard short of that ?

Let us close with Jude 24, 25:"Now unto Him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God, our Saviour, be glory and majesty, dominion and power, both now and forever. Amen." God is able to do it-will do it if we submit to Him.

(Concluded from page 50.)

L. F. C.-Would you say a word on i Cor. 10:16 as to the communion of the blood and body of Christ ?

C. C.-Chapter 10 gives us the character of the fellowship in which we have been called. It characterizes the Christian dispensation. Does any one think that a Christian who is not breaking bread with us has not part in this fellowship ?

H. A. I.-Might we not say that we have in this chapter three fellowships, and a table characteristic of each. There is the fellowship of Judaism, and those who are partakers of the altar-that was for all Israel. Then there is the unholy fellowship of demonism, of idolatry, and the table of demons as the expression of it. Lastly, there is the fellowship of the body and blood of Christ, that is Christianity, and the table of the Lord is where it is expressed. All Jews were partakers of the altar. All idolaters are at the table of demons; and, in this broad sense, all Christians are at the table of the Lord.

C. C.-Is it not true that wherever Christians meet and partake of the cup, they do this as Christians? There may be connected with their celebration of the supper things that are not scriptural, but it is nevertheless the table of the Lord. I did not leave the Baptist church because they did not have the Lord's table.

F. J. E.-How many Lord's tables are there ? C. C.-One.

H. A. I.-And is there not danger of making the expression "gathered to the name of the Lord," sectarian in principle ?

C. C.-What name have Christians but His name? What else has gathered them out of the world and its sin but the name of Christ.

W. H.-"Gathered" also suggests a gathering power. The Holy Spirit is the One who gathers to Christ's name.

J. R.-Is there not a difference between the table of the Lord and remembering the Lord's death ?

H. A. I.-I should say the table of the Lord is the common possession of all Christians; but as we gather to remember Him at His table, we need to subject ourselves to His word. Some, I fear, make ecclesiastical principles everything, and are very lax as to piety, as to practical life and devotedness. We need to be exercised as to all of these.

B. C. G.-There are two things to be considered '-position and condition. One may be in a right position ecclesiastically and yet be in a bad condition spiritually. We see this illustrated in Ezra and Nehemiah, where the remnant returned from Babylon to the right place, but they were soon in a worse condition than many who remained behind. H. A. I.-Some people have an ecclesiastical conscience :they make everything:of the place where the Lord's table is set up, and very little of the state of soul-of the holiness that is becoming in those eating at the Lord's table.

B. C. G.-" The table of the Lord " is a general term that applies to what is peculiarly Christian. We cannot apply the term " table of devils " to denominational Christian celebrations. Who would not be shocked by such a thought? But if I am associated with the table of the Lord, that should exercise me as to the manner of life or the walk that comports with it.

C. C.-What is needed is not coercion, but to lead souls on in meekness to the apprehension of these things.

H. A. I.-In the Corinthian assembly there was confusion:some said, I am of Paul; some, I am of Apollos, etc., as the special ministry appealed to them. This is the essence of sectarianism.

E. L. R.-Some even said, "We are of Christ." H. A. I.-Yes; they were making Christ the head of a party, thus practically unchristianizing others -we are of Christ, you are not. This is as truly sectarian as to say I am of Paul, or I of Cephas.

J. W.-Too much stress may be laid on i Cor., chapters 10 and 11, and too little on chapter 13. This results in legality and hardness, and the power of the truth is lost.

C. C.-There is need of showing people what is Scripture-making that the basis of an appeal to them. Scripture principles are clearly defined, and appeal to spiritual persons.

B, C. G.-In regard to this, it is well to remember that we are in the days of departure, and that we find our instruction in 2nd Timothy, which is the prophetic voice in days of declension. In 1st Timothy we have the house of God in order. It is significant that seven times in that letter we get the word " some." Some are seen going off the track, whilst the company remains right. In 2nd Timothy the "great house" has taken the place of the house of God, and those who would be faithful are exhorted to purge themselves from the vessels to dishonor.

R.-Are we still part of the house if we purge ourselves out ?

W. H,-We are never told to leave the house, but to separate from the unclean that are there.

F. J. E.-We are called to "follow righteousness, etc., with them that call upon the Lord out of a pure heart."

C. C.-Of course the "pure heart" is found in various degrees. If I find a person with an undivided heart, I'll go with him as far as I can. If I find a person who seems to have an upright conscience, I consort with him. If he has an upright heart, he'll walk in the truth. All believers have life, but are they all walking honestly? If we walk with God, we cannot consistently walk with dishonest people.

B. C. G.-If there is uprightness, one can count on God to give added light. Look at Naaman. He is not clear about bowing in the house of Rimmon. Does Elisha make terms with him ? No, he says, "Go in peace." He leaves his conscience with God.
C. C.-We may find it necessary to consider the spiritual condition of the person desiring to be received.

B. C. G.-Fellowship means two together. One comes to what he believes to be of God; both he and those receiving him need to be mutually satisfied that it is a scriptural fellowship. . H. A. I.-Just what testimony would you require for this ? In Paul's case, the brethren stood in doubt of him, but Barnabas was able to speak for him. Though exceptional in the first century, is it not almost a pattern case to-day, because of the confusion that has come in ?

B. C. G.-Reception is admitting one to all the privileges of fellowship. There should be no haste, therefore, nor forcing in of any one. Let each case be dealt with on its merits.

H. A. I.-We read, "Receive ye one another, as Christ also hath received us to the glory of God." While this, I believe, applies primarily to the reception of believers already in fellowship, is not the principle just as important when it comes to bringing one into these privileges ? Unless we use care, how can we receive " to the glory of God ? "

C. C.-It is too much overlooked that reception itself is an act of fellowship. It is the assembly that receives-not an individual. A brother might come to me and say, " I'd like to meet with you," but as an individual I do not bring him in. I can introduce him-acquaint the assembly with his desire, and brethren who take oversight investigate the case. They pass judgment on his fitness to be in the assembly- If satisfactory, they recommend him; but the reception is by the assembly as such.

H. A. I.-Is there any definite scripture as to how to go about this investigation ?

C. C.-Scripture gives no specific rule. The apostle established assemblies and an elderhood in them as guides. We do not read of establishing an elderhood in assemblies come out from Judaism, for they were perfectly familiar with this order; but among the Gentiles the apostle established elders. And what are they ? They are elder brethren who exercise oversight-care taking persons, of experience and maturity. You don't expect young converts to be qualified for such service. These overseers may do the interviewing, the investigating-then introduce the person, so that the assembly in receiving one recommended by them acts on their testimony.

H.A.I.-Take this scripture, "Do all things decently and in order," or " Do all things respectably and by arrangement." This seems to me broad enough to indicate the right of an assembly to decide on what seems decent or respectable in a given place. An arrangement is made satisfactory to all. Here, for instance, a person is interviewed; then the name is announced either at a Sunday meeting or a prayer-meeting; then, unless there are objections, the person is received at the next occasion for breaking bread. This seems decent and orderly. In a small assembly this might not be necessary-if all were satisfied, and the person well known.

F. J. E.-If elder brethren report favorably, and one objects, what then ?

C. C.-The objection should be considered.

N. B.-Following this there was a lengthy conference on discipline, but notes were not taken. This, however, is considered in printed pamphlets and books.

" When one of Verdi's great compositions was rendered for the first time in Florence it was received with tremendous applause by a huge assembly. Verdi came forward to acknowledge the applause, but stood unmoved by the torrent of enthusiasm which swirled about him. All the plaudits were not powerful enough to turn his gaze from the face of his teacher and master who sat in the audience. Without the master's intelligent approval, the tumult of the throng brought no happiness to his soul. So with us :What will it profit though we receive the applause of the multitude if we fail at last to be well-pleasing to Christ ? On the other hand what shall we care for the condemning voices of the crowd, if we have the assurance that at last we shall hear from the lips of our Master, " Well done, good and faithful servant." That will be greater compensation for all that we have done for His name's sake… In that day, the things we have done shall speak for themselves." William Evans.

FRAGMENT

CALENDAR :June 16th to July 15th.

DAILY BIBLE READING :….. June 16th, Psalm 145 ; June 30th, Prov. 9 ; July 15th, Prov. 24. MEMORY WORK …………………… 1 Thess. 1.
GOOD READING:C. H. M.'s Miscellaneous Writ's.,Vol. 4, "Ministry of Reconciliation" & " The Great Commission."
MONTHLY QUESTION:-What women in the Old Testament are typical of the Church ?

Our Daily Bible Reading

We finish the Psalms, and almost the book of Proverbs, this month, the latter a book of very varied and practical instruction to which we should do well to take constant heed. It gives us the axioms of the wisdom which is from above, which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy (James 3:17). They are given to us by those who had understanding as to the world, its things and those who are of it. So we have abundant warnings against the " lust of the flesh, the lust of the eyes, and the pride of life," while that which endures, which does not pass away as the world does, is also presented. That which this book enjoins, in practical details of daily life, admirably fits in with the practical teaching of the epistles. The wisdom of this book should have its practical exemplification in those whom God has favored with the highest blessing His grace has bestowed. To whom much is given, much is required (Luke 12:48). This book is a divine selection. For while Solomon spake 3,000 proverbs (1 Kings 4:32), the Holy Spirit chose to preserve only a part of them, and added to them the words of two other men. Throughout we find what answers the difficulties, the temptations, the evils and the attractions of the world and the deceits of our own hearts.

Chapters 1-9 form the first part, giving, by contrast, the path of evil in which the wicked man and woman are found, and the path, testimony and character of true wisdom, concluding with what leads us to Christ, in whom alone the wisdom of God is perfectly expressed.

Chapters 10-29, entitled as a collection of Solomon's proverbs, form the main division of the book. Characteristically, in this part, the teaching is confined to separate verses, while in the former section we find a paragraph construction.

Each of the last two chapters (30,31) form separate sections. In the first we have groups of things presented to us, and in the last, a picture of the godly and wise woman.

As specially helpful we recommend Mr. Ironside's book on Proverbs ($1.50). There is also a good pamphlet by Mr. Darby, "Practical reflections on Proverbs" (10 cent.). This last only takes up the first six chaps.-very briefly.

Our Memory Work

We commence a new epistle-the first one written by the apostle Paul. If you read Acts 17 you will get the circumstances in which it was written. As you memorize these precious portions of God's word, it is well always to refer to other parts which are linked with the verse or verses which we are studying. Thus we broaden our knowledge of Scripture, and become more familiar with it textually. And how important it is to be furnished with what the Spirit of God can use both for our own blessing and that of others through us. For example, in studying verse 3 of this month's memory portion, look up other passages in which faith, love, and patience are linked together. Again, in verse 5, we have " much assurance." Are these words used together in other passages ? "Assurance " is also connected with faith and with hope. Always note the context in each case, for thus you will be able to gather some different shade of thought or meaning ; for there is no mere repetition in God's Word. He who gave to nature such an infinite variety, whether it be searched with telescope or microscope, has not failed to stamp the same character upon His Book.

Some Outlines of Truth

In our brief remarks last month, we emphasized several prominent facts in reference to the Church, or Assembly, This time let us commence the consideration of its relation to each of the Divine Persons.

There is an exceptional expression in the Thessalonian Epistles-"the assembly… in God the Father." From this we would gather the thought of moral relationship of life. It suggests the character of the life which pervades the assembly. Its existence is in the power and blessing of God known as Father, the source of it all to His people. Hence, its fellowship is in the knowledge and relationship which this implies. If fellowship is " in God the Father," it will be unworldly, as shown by 1 Cor. 1, for the world is not of the Father (1 John 2:IS, 16). This puts the assembly apart from the spirit and ways of the world-a company where God rules by His Word. This should search us out, both individually and as a company. There are special terms used in connection with the assembly which point to special aspects of its relation to God.

Now, in relation to God, we find the assembly spoken of in various ways. It was in God's eternal purpose, but remained unrevealed (" hid in God "), until given to and made known by Paul, the apostle to the Church (Eph. 3:3-9; Rom. 16:25,26; Col. 1:25,26). Further, the Church is the means now of making known the all-various wisdom of God to principalities and authorities in the heavenlies (Eph. 3:10). This truth, then, was a secret contained in God's purpose, a part of His eternal counsels, and revealed for the first time through Paul. In it is a revelation of God to heavenly beings as well as to us, the administration of which was confided to Paul, made an apostle of Christ from the glory for this purpose. How highly we should value such a revelation-which is not for time only, but for eternity when God shall " be glorified in the assembly in Christ Jesus unto all generations of the age of ages " (Eph. 3:21).

There are special terms used in connection with the assembly which point to special aspects of its relation to God.

His Household (Eph. 2:19). This term occurs in two other passages which help to define its meaning, Gal. 6:10; 1 Tim. 5:8. It is the company of those who are of faith, for which provision is made by Him to whom all own relationship, that is God. If the source of life of the assembly is expressed in the passages from Thessalonians, here it is the fact of who provides for and exercises care over the saints that constitute the church; hence, it is to Him, to God alone we must ever look for all supply. With this in view we may well consider what we are independent of, ever remembering Him upon whom we are absolutely dependent.

His Habitation (Eph. 2:22).The company of saints who compose the assembly are looked at as God's dwelling-place through the Spirit. With this we might especially associate the thought of privilege, as with the household that of provision. To gain a conception of what this term implies for us we may think of the Tabernacle, of its materials and structure in their typical meaning. It was built for the Lord's dwelling-place,-" that I may dwell among them." A study of its details will give a wonderful conception of God's thought as to His habitation, realized as this in Christ and the Church united together, forming the mystery of God now revealed.

His House. This is a little different from that conveyed by " habitation." In the latter, dwelling is very distinctly before us, while the " house" may contemplate other things, as rule and display, besides dwelling, and we may link with it responsibility. Whether present or absent, in his own immediate charge or not, the owner of the house expects and rightly requires that all connected with its order and arrangement shall be according to his expressed mind. This is certainly true of the house of God which is the assembly (1 Tim. 3:15). "A spiritual house" (1 Peter 2:5). Peter immediately follows this with another phrase descriptive of God's people, " a holy priesthood," which gives another and precious view of God's people. To learn the order, arrangements and service, also the character and manner in which all is to be conducted in God's house, let us study the typical teaching of the Priesthood and its regulations given in Exodus, Leviticus and Numbers along with the teaching of the Epistles, particularly first and second Corinthians. Man's will, wisdom, or expediency have no place here. It is God's thoughts and ways in connection with the assembly, which is God's house. % What righteousness and holiness, as well as blessing and joy, will then be realized.

His Assembly. This you may have noticed, was associated with the apostle's reference to the house in 1st Timothy. We have already noticed that this term is descriptive of the company to which it is applied. It is God's called out company. This means separation to Him who has called us. As in Israel the stranger must not come nigh, so also in the circle of the assembly. While observing this, let us not forget how we are enjoined to treat the stranger who may come among us, as to which both the Old and New Testament give instruction.

Note that the apostle says, " the assembly of the living God." It is blessed to realize that we serve "a living and true God " (1 Thess. 1:9). This links with what we began in this very epistle.

His Temple. Sacredness, reverence, and worship, are ideas which cluster around this name of God's people who constitute the assembly. The temple of old was the place of the Lord's manifested glory, where all contributed to re-call His people to Himself. In His temple doth every one (or, every whit of it, margin) speak of His glory" (Ps. 29:9). The assembly then, is to give expression to the truth concerning God's character. " The temple of God is holy ; " and again, " Ye are the temple of the living God " (1 Cor. 3:16, 17; 2 Cor. 6:16). Consider the context of these expressions; holy and precious instruction is in it.

If we keep in mind what God's thoughts are concerning His people as gathered out to the Lord's name, their blessed Center, according to God's mind, we shall not treat with lightness, or lack of reverence, any company seeking to represent and set forth the truths of which we have been speaking.