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

QUES. 5.-Can you give us an exposition of Romans 9:14 to 25, especially verse 18? We are finding some difficulty over this chapter. Please give us some help if possible.

ANS.-The subject is too large for a detailed answer in Help and Food; but, briefly, it is this:Is it unjust with God to act in grace according to His own heart toward those who have forfeited all claims to His blessings? Clearly, it is His right to bless whom He will-even the unworthy. It was lawful and just for God to turn to the Gentiles (unworthy though they were) after bearing with unrepentant Israel in idolatry for centuries. Likewise it is His lawful right to take out whom He will from rebellious Gentiles in whom His sovereign grace is to be displayed. Note that it is always in grace, according to His nature, that God acts in sovereign will-never so in judgment, which is "His strange work." In the parable of Matt. 20, that of the laborers in the vineyard, our Lord asserts His right to act in grace towards whom He will:"Is it not lawful for Me to do what I will with mine own? Is thine eye evil because I am good?" Blessed are they who trust His grace, instead of their own supposed right.

For extensive exposition of this chapter 9 see Numerical Bible on Romans, pages 255 and following. T. O. L.

(Continued from p. 98.)

But some trembling believer may say, "I believe all that has been said as to the love of Christ, but I find so much in myself which is contrary to God that I sometimes wonder whether Christ loves me"

This brings us to consider what I will call the

PERSONAL LOVE

of Christ. In Galatians 2:20 we read:

"I am (I have been) crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me."

Now to be crucified was to be brought to an end in judgment as unfit for life among men. So it was that Christ was reckoned in the sight of men, and thus it was that a cross of shame became His portion at their hands; but in His death, as we know with thanksgiving, He was made an offering for sin on our behalf. There on the cross He "bare our sins in His own" holy body. All that we had done came under the righteous judgment of God, and in result,

"All our sins, so great, so many, In His blood are washed away."

But not only so:There was the deeper question of what we were in ourselves as children of a fallen Adam. Our state as well as our guilt must be met. And on the cross He was "made sin for us." Thus all that we were in ourselves as in our sinful state was brought to an end under the righteous judgment of God.

To illustrate this an old preacher used to say that he had taken three looks at the cross of Christ. The first was what one may call the Historical look. He saw one named Jesus of Nazareth nailed to a gibbet there outside Jerusalem's wall. To him then Christ was only as a great figure passing over the stage of life, like a Washington or Wellington, or a Grant or Gordon. But that was all. It did not concern him much.

Again he looked, and now it was with the tear-dimmed eyes of penitence, for he had learned that he was a sinner guilty before God, and he longed now for rest and peace of conscience. Then finding that all his own righteousnesses were but as filthy rags in the sight of God he looked away from himself and his sins to the Saviour of sinners upon the cross. That we may term the Salvation look. It brought him relief as he saw that the precious blood of Christ was shed for him and that it cleanseth the believer from all sin.

But as years rolled on their way he discovered more and more of what he was in himself, and began to wonder whether it could be possible that he could be a child of God at all, seeing that such thoughts of infidelity and evil of other kinds filled his mind. Then after many vain attempts to improve matters he learned that the believer may say, "Our old man has been crucified with Him (with Christ) that the body of sin might be destroyed (annulled) that henceforth we should not serve sin" (Rom. 6:6). Then it was that taking his third look at the cross he saw that not only was Christ, the Son of God, there bearing his sins but he saw that he was there crucified with Christ. He knew now that he need not try any longer to improve the flesh, for it was a judged thing in the sight of God, and that he as a believer upon the Son of God was now alive in Him as the Risen One, and that he was now therefore to reckon himself "dead indeed unto sin and alive to God" in Christ Jesus. This we may call the Delivering look.

Making it his own by faith the apostle could say, "I have been crucified with Christ (all that I was as a sinner was ended in the cross of Christ); nevertheless I live (I am still a living individual), yet not I (no longer the old Saul of Tarsus), but Christ liveth in me (Christ was now his life), and the life which I now live (as an actual man still upon earth) I live by the faith of the Son of God (faith that had the Son of God as its object and that drew all its power from Him) who loved me and gave Himself for me."

He could now rejoice that the One who knew all about him had loved even him and had given Himself for him.

Paul is seen here rejoicing in the personal love of Christ as though he were the only object of that love. And happy is the one who can isolate himself for the time and delight in that love as though it were all his own. It is the privilege of the feeblest of those who are Christ's to do so. The story is told of a servant of the Lord calling upon an aged Christian. He quoted the verse of which we are speaking-"The Son of God who loved me and gave Himself for me." With equal pleasure the old Christian went over the words saying, "The Son of God who loved me, and gave Himself for me." As she did this she felt a tug at her dress; turning to her little grandchild, who was swinging to and fro in the rocking-chair beside her, she said, "What is it, child?"

"And me too, grandma," said the little girl. She had been listening to the conversation and had felt rather left out; but she too could say that Christ was her Saviour, and therefore was entitled to claim the love of Christ as her own as well as those who were older.

Let me ask the Christian reader of these lines whether he has thus appropriated the love of Christ as his own. If not, let him do so at once, knowing that all that he is as well as all that he has done, is known and provided for in the death of Christ.

Before leaving this part of my subject let me pass on a statement which has helped many. It is this:"When Christ went to the cross, you went too." With Him you died, and now in Him you live beyond judgment and beyond the dominion of sin, and power is given to you in order that you may walk in happy liberty in the warmth and blessedness of the love of Christ.

Let us go on to the Epistle to the Ephesians. In 3:19 we find:"And to know the love of Christ which passeth knowledge." This we may speak of as the

PAST KNOWING LOVE

of Christ. The apostle has presented some of the great thoughts of God's plans and purposes for the glory of Christ, and has spoken of the breadth and length and depth and height of these. In the consideration of such a theme we might be overwhelmed. But we come back to that which ever gladdens the believer, the glorious fact that He for whom all this glory is counseled is none other than the Son of God, our precious Saviour. And thus in the midst of the wide realm of glory we may place our head upon His breast, and nestling there, like a wearied child does upon his mother's bosom, may delight in His search less love.

That love we know and delight in, though hi its fulness it passeth knowledge. It is known, and yet it is unknowable. That it passeth fully being known need not hinder our enjoying it more and more.

We sit and revel in the rays of the sun on a bright day in the Spring, glad that the Winter is past and gone. But what do we know of the sun itself? Astronomers tell us of gaseous flames of two or three hundred thousand miles in length, but even they, who have spent year after year in the study of the matter, know but very little of its component parts; and they will go to the ends of the earth to witness an eclipse which may add to their limited stock of information concerning the great orb of fire. Meanwhile the millions of the earth's population profit by and delight in the unceasing light and warmth which its rays impart to the wide world. Never can the human mind understand all the love of Him who made the sun. It is infinite, and therefore beyond the grasp of the finite; but it is for our increasing enjoyment as we learn more and more concerning it. Inglis Fleming

(To be continued, D. V.)

"The Word was God." A majesty, characterized also by simplicity, marks the entire Word of God. That which is infinitely beyond the creature's comprehension is stated with all the clearness which becomes a revelation from God. We realize that we are in a different atmosphere from the reasonings of the brightest human mind. This is strikingly shown in the opening verses of the Bible. Clear, so simple that a child can understand the words, and yet so profound that the loftiest intellect can but receive their statements, they satisfy the deepest cravings of the understanding. God is the Creator; the universe is not self-evolved, nor is it the product of some inferior creature.

Similarly the opening words of John's Gospel declare by their clearness and simplicity, and yet by their unfathomable fulness, their divine origin, "The Word was God." This shows us that the speech, and the mind back of the speech, whose purposes the speech reveals, is not merely a chosen spokesman for God, but is God Himself. We shrink from multiplying words, for this brief sentence baffles our highest thoughts. But if He who is love has spoken to us, we know He invites us to hearken to Him. "The Word"-it almost seems like a prophecy of the message of God to His creation ere it was-"was in the beginning." When everything had a beginning, which brings us to look out upon a boundless eternity, the Word was. The Word did not have a beginning, it was in the beginning. What then was this Word which existed before all creation? "The Word was with God." The preposition πρς means "before the face of," "in the presence of," "in association with." It is used in Mark 6:3, "Are not his sisters here with us, πρς μς?" The family of our Lord dwelt among their fellow-townsmen, and were in daily association with them. Here was the Word, in eternity, before the earth was formed, in association with God. "I was by Him" (Prov. 8:30), says Wisdom, the Logos, the Word; and does God not speak of One who was his "Fellow?" (Zech. 13:7). With whom could He have this fellowship before anything existed? The next clause answers-"The Word was god."

Here we stand, with unshod feet and adoring hearts. We are in the presence of God. We are not surprised to learn that this blessed One who was with God and was God is the Creator, our Creator. "By Him were all things created that are in heaven and that are in earth, visible and invisible" (Col. 1:16). We feel no shock in using of Him the noblest words of praise, "0 come, let us worship and bow down; let us kneel before Jehovah our Maker" (Ps. 95:6).

"The Word became Flesh." We follow the shepherds out of the field to find the wondrous Babe, wrapped in the swaddling clothes of His humiliation, lying in a manger (Lk. 2:12). We stand with the adoring wise men from the East as they present to Him-not to them, the Babe and His mother-the gold in recognition of His Godhead glory, frankincense, His fragrant holy life upon earth, and myrrh that tells of

"Love that on death's dark vale Its sweetest odors spread."

It is in perfect accord that the heavenly chorus should proclaim "glory to God in the highest." Nor are we careful to distinguish the various persons of the Godhead in that worship. We know He who lay in the manger had His rightful share in it all.

We stand with Simeon, as he holds this blest Babe in his arms. It was the Word made flesh, dwelling among us. Mystery? Ah, unfathomable mystery, but the revelation of God to man.

"The Only Begotten Son. . . hath declared Him" (ver. 18). We are led on into further holy mysteries, told out in our own human language. "The bosom of the Father"-who could know the depths of divine tenderness and love that were in the heart of God, save the Son who had His abode there? He is "Heir of all things" as Son, but we think not so much of the wealth of His possessions-the vast universe-as of the relationship between the Father and the Son, the identity of nature, the unity of holiness, of every divine attribute, and of the Love. "The Father loveth the Son," "Thou lovedst Me before the foundation of the world." "My beloved Son," declares the Father. And He who alone knoweth the Father, has in love to us revealed Him to the weary, heavy-laden soul that comes to Him! (Matt. 11:27-30).

"Behold the Lamb of God which taketh away the sin of the world" (ver. 29). How is the Father, in His infinite holiness, to be revealed to sinful man? His twofold characters of Light and of Love meet in the Lamb of God. It is God's Lamb who is to declare Him. The Lamb tells not merely of the unblemished purity of the Lord, but of the Sacrifice for which that purity fitted Him. So we are carried in thought to the cross "where the Lord of glory died." We gaze-may it be through our tears-at Him nailed to the tree. We hear His cry of forsaken anguish; we listen to the exultant note of victory, "It is finished;" we see the Lamb offered up upon the altar. Who is He? The Word, made flesh, the Only Begotten Son. Ah yes, He can take away the sin of a ruined world. The sacrifice of the Lamb is sufficient, for all the dignity of His person is linked with it. Every believing sinner who thus "beholds" Him, has the Word of God to assure him of the value of that sacrifice to cleanse his guilty soul, and faith looks on to the happy time when "the Lamb that was slain" shall reign over the ransomed world, from which sin has been banished; His enemies shall receive His wrath, for they will not accept His love, and then,

"Joyful now the new creation
Rests in undisturbed repose;
Blest in Jesus' full salvation,
Sorrow now nor thraldom knows."

The Giver of the Spirit. How fitting it was that He should be the Recipient of the Holy Spirit who, in form as the dove, the bird of love, of sorrow and of sacrifice, descends upon Him at His baptism. The link with heaven, the Father's delight and approval, are thus displayed in bodily form. And what perfect grace it is that He who, by virtue of His essential character received the Spirit, should upon the ground of His accomplished redemption give that divine seal and witness to all who believe upon Him. "The same is He who baptizeth with the Holy Ghost" (ver. 33). This took place after our Lord was glorified. "He hath shed forth this, which ye now see and hear" (Acts 2:33). "He shall glorify Me," said our Lord, and the indwelling Spirit delights to make Him known to every believing heart, and in the Church formed by the baptism of the Spirit (1 Cor. 12:13).

"Where dwellest Thou?" (ver. 38). It is the glory of our Lord's work that it not merely gives peace to the conscience, but attracts to Himself. So when the preacher of repentance on the following day points again to the Lamb of God, two disciples are attracted. They follow the Lord. What do they wish? Is it wealth, or health, or earthly store? No, they desire Himself, and to know His dwelling place. And where does He dwell? Not in the palaces of kings, nor amid scenes of earthly festivity. His abode will be in accord with the manger, where they laid Him as a Babe; "The Son of Man hath not where to lay his head." We are not occupied with the locality, but with Himself. "Come and see," He says to every enquiring heart. We run back in our thoughts to the varied manifestations of Himself upon which we have been dwelling. Yes, the Giver of the Spirit, the Lamb of God, the Revealer of the Father, the Word made flesh- God the Word-says, "Come and see." Do we respond to that marvelous invitation? Andrew did, and another who always afterwards speaks of himself as "the disciple whom Jesus loved"-Peter too, with a new name, and Philip, and Nathanael, were all welcome. Are we less so?

The Opened Heavens. To the worshiping Nathanael the Lord tells of an even greater thing than earthly companionship, or miracles. Heaven shall be opened, its holy angels shall be seen serving the One who has taken His place as Son of Man. Even on earth once and again they came forth to minister. But the days will come when they will render glad tribute to the One who shall reign over the ransomed earthly people-"Let all the angels of God worship Him," Heb. 1:6 with Ps. 97:7 – and then in heavenly glory round about the throne will, with the saints on high, render eternal homage to the glorified Son of Man.

And there is our portion through infinite grace. "Father, I will that they also whom Thou hast given Me, be with Me where I am, that they may behold my glory" (John 17:24). "God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord" (1 Cor. 1:9). Let us enjoy it now, as we shall "in that day." S. R.

Reprinted from Help and Food, for May, 1913.

"Repentance toward God" has little place in modern Christianity. It must be all sweet talk, hurting nobody, attracting everybody. It is not agreeable to speak of sin's hateful character to God. It is not nice to declare the judgment of God upon sinners. Time was-and we remember it well-when we heard little else than about sin and judgment, and very little of salvation and of the precious Saviour to deliver. We usually were left face to face with the wrath, to work our way out of it as best we could with the help of God. Mary's word, "They have taken away my Lord, and I know not where they have laid Him," was sadly true of the pulpit, high and low, in which Christ was but a crutch to help us walk our way to heaven. God heard the cry of multitudes of groaning souls and had mercy on them. A clear, full, free gospel rang throughout the earth:Christ was held up high as a Saviour for sinners, for the ungodly, for the guilty, for those who could do nothing for themselves. Christ in death atoning for sin; in resurrection declaring all repenting and believing souls fully and freely justified. His ascension back to heaven carrying our humanity there, glorifying it and giving the place which now and forever belongs to the justified. What a gospel! What a holy freedom it gives!

But Satan is not dead nor yet shut up in the bottom-less pit. If he can no more hide the grace and the love of God revealed in Christ, he may nullify them. He will cry down judgment and the lake of fire as inconsistent with love. He will thus remove from the minds of men that fear which guilt produces and which makes the Saviour an absolute necessity. When once God had said to man, "Ye shall surely die," and the devil said, "Ye shall not die." man disbelieved God and believed the devil. Yet "Ye shall surely die" prevails, as the uninterrupted funeral procession ever since testifies.

So now God says, "These shall go away into everlasting punishment," but the devil says, "There is no everlasting punishment," and man disbelieves God still, and believes the devil still. Thus is God's love used to destroy the need of His grace. Sin is called a mistake, an error of judgment, a human weakness-anything which will make repentance unnecessary. Such conditions end in lawlessness and abounding crime.

Nor, alas, do they end with the world. They are very liable to affect the people of God too, and not the least those who are most enlightened. The grace of God, well known there-that precious grace which reigns through righteousness-will be made to militate against righteousness itself as if God had, because of His grace, relinquished His righteous character. Repentance and confession of sin one to another are thereby largely annulled; holiness suffers, and the trend is downward.

Thus do times change through the craft of Satan and the pride of man. What need therefore to watch, to pray, and not sleep, if we would pass through those changes unscathed. P. J. L

Calendar:Aug.16th to Sept. 15th.

DAILY BIBLE READING:……. Aug. 16th, Num.18; Aug. 31st, Num.33; Sept. 15th, Deut. 12. SUPPLEMENTARY READING:.. Aug. 16th, 1 Cor. 2; Aug. 31st, 2 Cor. 1; Sept. 15th, Gal. 3. MEMORY OUTLINES:…………… Gospel of John.
MEMORY WORK:………………….John 6:1-21.
GOOD READING:"Short Meditations on Elisha,"by J. G. Bellett.

Daily Bible Reading

What a rich unfolding of God's thoughts of His beloved Son we find when the light of the New Testament is shed upon the types of the Old, through which we are now going! Let us ask that each chapter may speak to our hearts of Christ, who is the key to all Scripture. "He expounded unto them in all the Scriptures the things concerning Himself" (Lk. 24:27). And a little later on He says, "These are the words which I spake unto you, which I was yet with you, that all things must be fulfilled, which were written in the law of Moses [where we are now reading] and in the prophets, and in the psalms, concerning me. Then opened He their understanding, that they might understand the Scriptures" (Lk. 24:44, 45). May it not be merely that our minds get clearer views of Him, but that our hearts be flooded with His grace and love, so that we shall be strengthened to stand and to walk here for Him. This will link prayer with our reading, and He doeth wondrous things, when our hearts are drawn out in lowly, believing prayer. May it be so, in His own blessed way.

Memory Work and Outlines

The narrative part of John 6, verses 1-21, is perhaps a little more difficult to fix exactly in the memory, so we are not taking as large a portion as usual, which I trust will help us to meditate on it verse by verse, as we may be led by the Lord. I pray that none of this work may be considered in a legal way, so as to become a yoke of bondage. For "His commandments are not grievous." So to Memory Outlines I have still put down the Gospel of John. If the Old Testament has the Lord as the theme, beneath the surface of the types, the New shows Him directly. We read His very words, see His acts and His walk. "Many prophets and righteous men have desired to see these things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them" (Matt. 13:17). In John this revelation of "that Eternal Life which was with the Father" is particularly wonderful, for He speaks of Himself, and the Gospel shines out with a special luster.

Echoes of the Conferences

Those of you who were at the meetings at Lake Geneva and Montrose will hardly need to be reminded how enjoyable they were. They were good meetings for the note book, and I will just pass on a few things, jotted on the blackboard, or otherwise given. Here is the secret of Joy, spelled out, Jesus-O-You-Jesus first, you last, nothing between. One of the choruses sung was:

"Make me a channel of blessing to-day;
Make me a channel of blessing, I pray;

My life possessing,
My service blessing;
Make me a channel of blessing to-day."

Then there was a series of Addresses on the prayers in Ephesians and Colossians by our brother, Mr. Ironside, and our brother B. C. Greenman gave one on "Nehemiah's Diary," and another on "The Afflictions of David." The cross was a prominent theme. Here is an outline of one way in which it was presented by brother Inglis Fleming.

Christ crucified.
Redemption for us.
Obedient unto death.
Sins forgiven.
Sin judged.

Here is a stanza contrasting law and grace from John Bunyan:

"Run, John! Work! the Law commands,
But gives us neither feet nor hands.
The Gospel speaks of better things,
It bids us fly, but gives us wings."

One of the Montrose mornings was devoted to "SYSTEMATIC BIBLE STUDY," by brother A. S. Loizeaux. I give a few of its outlines:

Family Bible Reading and Prayer. Every day for all, where the youngest reads his verse.

Personal Reading.-Daily Food, milk. Regularly, Reverently-a Pocket Testament. "Rations."

Sunday School and Bible Class.

Teaching. To save souls; to edify. Take active part.

Method – largely New Testament. Get through one chapter at a lesson. All take part.

Books. These are the gifts of the Spirit. C. H. M., Genesis. Synopsis, J. N. D. Numerical Bible. Concordance. Scofield's "Rightly Dividing." Magazines.

Methods of Study. 1. Scripture books and portions. Old Testament. New Testament. "Rightly Dividing." 2. Subjects. The Lord's Example [as "prayer;" the parables]. Faith, Heb. 11.

Addresses. Notes-jottings in preparation. Theme. Scriptures. Thoughts. Outlines.

The whole Bible like an estate to be walked over and enjoyed and used.

A wish was expressed that something might be said about the menace of Modernism, with special reference to young people at college. So an address was given by brother G. Mackenzie with striking points, showing how the statements in the Old Testament were verified by quotations in the New:

Man a special Creation of God. Gen. 1:26, 27; Luke 3:38. Adam the first man. Gen. 2:7; 1 Cor. 15:45, 47. Adam alone-Gen. 2:18; 1 Tim. 2:13. Adam's helpmeet as foreshadowing the counsels of God, Gen. 2:19-23; 1 Cor. 11:8,9; Eph. 5:30-32.

Special Creation of man endorsed by the Son of God, Gen. 1:26, 27; 2:24; Matt. 19:3-5.

Satan as the Serpent. Gen. 3:1; Rev.12:9; John 13:27.

The woman in the Transgression. Gen. 3:6; 1 Tim. 2:14.

Satan's judgment and its cause. Gen. 3:13; 2 Cor. 11:3.

The Virgin Birth of our Lord. Matt. 1:18; Lk. 2:49.

These are meager outlines, but if the references are looked up they will show how the issue is clearly drawn between Modernism and divine truth. Which is true? If the statements in Genesis are wrong, then the New Testament is also wrong in confirming them, and the Son of God, our holy Lord Jesus Christ, was also ignorant! This is the price to be paid for accepting such teachings. Let us stand by the written word of God, as our true weapon, rather than to attempt to reason with infidelity. The issue is plain:since God has given us a revelation, let us use it as our Lord did with Satan in the temptation- "It is written."

One of a number of addresses was by brother A. E. Booth on Christ in 1 Peter:

I. His Godhead-1 Pet. 1:1-5, 19, 20. 2 Pet. 1:1. "My Lord and my God." "Foreknown," preexistent, before the foundation of the world.

II. His Incarnation, and perfect Manhood. Ch. 1:20. See both in the storm on the Sea of Galilee.

III. His Atonement-ch. 2:24. Brought to God, ch. 3:18.

IV. His Resurrection and Ascension-ch. 3:21, 22.

V. His Return and appearing from heaven-ch. 5:4.

Two striking verses formed the basis of an address on David's life by brother B. C. Greenman. Ps. 3:2 – "Many there be which say of my soul, There is no help for him in God." Ps. 4:2-"There be many that say, Who will show us any good?" From these he brought out the disproof, as shown in God's ways with David, in which both the ground of his hope in God, and the many good things shown him was fully established.

This must serve as a sample. I trust if the Lord permit us to come together another year that even more will be gathered with greater profit and help to all.

I will add one feature which was noticeable-the young brethren participating, both in prayer, and in a special meeting of testimony to the reality of answers to prayer. Numbers of instances were given by them as showing this. The Lord's merciful and preserving care for health and safety was manifest.

"God manifest in creation! If we only realized just what this means, what a suited setting it would make for the brighter manifestation of God in Christ, and how, day by day, we should walk amid the ministries of all the creatures of His hand! Day to day would indeed utter speech, and night to night tell knowledge. The universe would then be a glorious house of God, and in what corner of it could we be without Him? Here, then, as the basis of a life of faith, we are taught to realize in nature the supernatural, the seen having its root and origin in the unseen, and which has not given up its work, in that primary effort that produced it." -F.W. G., on Heb. 11:1-3.

"What was Christ's character in the world? He was 'full of grace and truth.' So full, so overflowing as a fountain, that every empty vessel brought to it He would fill-the waters flowing over to all, in all circumstances. A man might have looked up to heaven and said, ' Why, there, up there, is the Man I spit upon, and He is saying, 'If you call upon Me, you shall be saved.' A poor puny worm having treated God like that, and He saying, 'You are in an awful position, yet look up to Me here, I can give the Holy Ghost to any who call upon Me.' So with Saul of Tarsus; the eternal light and life was stronger than man's darkness. Saul left his darkness and death to go in the power of that life, and be a servant of the Lord Christ who had looked down upon him."-G. V. W.

The Gospel from an old"father,"Chrysostom.

"Come unto Me, all ye that labor and are heavy laden and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "I," saith He, "will give you rest." He said not, "I will save you" only; but what was much more, "I will place you in all security." "Take My yoke upon you, and learn of Me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." "Be not afraid," saith He, "bearing of a yoke, for it is easy:fear not because I said a burden, for it is light."

(Concluded from p. 414.)

"O day of mighty sorrow!
Day of unfathomed grief!
When Thou didst taste the horror
Of wrath, without relief."

Golgotha (Hebrew), Calvary (Latin),-"a skull," or "the place of a skull," outside the walls of Jerusalem, thought to be a hill 250 yards west of Damascus gate, was the last scene of the Saviour's sufferings and sorrow.

Matthew (chapter 27:27) depicts the Holy Sufferer delivered into the hands of the soldiers to be crucified.

Every possible indignity He suffered at their bloodstained hands. They stripped Him of His raiment, clothing Him in a scarlet robe (emblem of royalty), and pressed upon that holy brow a crown of thorns-thorns which bore solemn witness to the curse of God resting upon the earth on account of man's sin, and emblematic surely of the curse He was now taking to remove it from man.

Into His hands they thrust a reed, doubtless in their wicked minds a rude jest, mock emblem of a kingly power; but that which expressed weakness may fittingly speak to us of the way He has reached the place of authority and power.

"By weakness and defeat
He won the meed and crown,
Trod all our foes beneath His feet
By being trodden down."

While it would seem that the Holy Sufferer was wholly in their hands, yet who can fail to see that behind all they did, a higher power ordered the details and caused "the wrath of man to praise Him." They bowed the knee saying, "Hail, King of the Jews," and since no retaliation came from that blessed One, their satire and mockery was turned to absolute brutality; they derisively spat upon Him and smote Him. All this but fulfilled the words of the prophet:"I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting" (Isa. 50:6); and He Himself had said:"The Son of Man shall be delivered unto the chief priests and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles; and they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him:and the third day He shall rise again" (Mark 10:33,34).

"Golgotha-the place of a skull," emblematic surely of the world where death reigns on account of sin, is the place to which He in love was brought. John says, "He went forth bearing His cross," which beautifully accords with the presentation of the "burnt offering" in this Gospel, as does every detail given by this evangelist. In the other Gospels Simon, a Cyrenian, is compelled to bear the cross, but we may gather from Mark (who tells us he was the father of Alexander and Rufus), that his was no irksome service! What a privilege indeed was his to be so identified with the Holy Sufferer!

Upon that hill of Calvary they crucified the Sinless One, associating with Him in that death two whose sins were too heinous to allow them to live, but even in this the scripture was fulfilled. "He made His grave (death) with the wicked."

Over the cross, the "superscription of His accusation" -written by Pilate-was placed:"This is Jesus, the King of the Jews" (Matt. 27:37). We are told by John that the title was written in Hebrew, Greek, and Latin. Here again the hand of omnipotence is seen, for God would bring in the whole world guilty of this foul crime. The religious world (Hebrews), the heathen world (Greek), the political world (Latin)-all had their part in the rejection and crucifixion of the Holy Son of God. The Jews were stung by the form of the sentence, "This is Jesus the King of the Jews," and would fain have it changed, but Pilate is adamant. Indeed, it was but the truth, and written under God's compelling power so that it could not be altered.

The fatal choice had been made, "Not this Man, but Barabbas." Does not the very name bespeak their awful condition of hatred? Bar-"Abbas," "son of the father," doubtless foreshadowing the "Man of Sin" who will "come in his own name," and be received by the apostate nation, only to reap the bitter fruit of their fatal choice. The Holy Sufferer would receive no stupefying draught, but tasted to the full the untold sufferings of that cross of shame. Psalm 69 especially gives us to understand, in some measure, what this Blessed One suffered at the hands of men; there we see the Righteous One, the victim of unrighteous men, hated without cause, reproach and shame covering His face, broken-hearted, with naught to mitigate His grief, alone in His sorrows, man pouring out all the bitter hatred pent up in the human heart against God for four millenniums. And the Jews in their senseless rage join a malefactor in deriding and insulting their King, in their blind unbelief quoting their own prophetic Scriptures, "He trusted in God; let Him deliver Him!" Could human rage do more? Scripture says, "Sitting down they watched Him there." Man had done his worst, and in crowning wickedness sat down to watch the dying agonies of the Holy Sufferer. What a spectacle! And then to hear the one righteous Man who with perfect truth could say, "I do always those things which please the Father" declare, at the very end, in the midst of greatest stress, He was abandoned of God! Here He enters the last phase of His sufferings, and who shall tell the untold depths to which He went, or fathom the sorrows He endured when He was delivered as a victim unto death, enduring it as the judgment of God. Yet He gave to God glory in the words of Psa. 22, "But Thou art holy, O Thou that inhabitest the praises of Israel." Prophetically it was written, "The pains of hell got hold upon me." How we are made to realize our own limitations as we dwell upon the depth of His sufferings! A writer has said, "One after another the waves of wickedness dashed against Him, but the depths beneath that awaited Him, who could fathom? His heart, His soul- vessel of divine love-could alone go deeper than the bottom of that abyss, which sin had opened for man, to bring up those who lay there, after He had endured its pains in His own soul. A heart that had been ever faithful was forsaken of God. Where sin had brought man, love brought the Lord, but with a nature and an apprehension in which there was no distance, no separation, so that it should be felt in all its fulness. No one but He who was in that place could fathom it!"

The storm is hushed, and from out of the darkness is heard the cry, "It is finished," then with a "loud voice," no sign of exhaustion apparent, the blessed Sufferer commended His spirit to His Father, and expired. In Matthew's Gospel the results are before us. First, the veil is rent from the top to the bottom. God is no longer hidden, the way into the immediate presence is open, the Jewish system represented by that veil entirely done away, distance has been removed, God and the sinner brought together in the death of Christ.

Second, going into death, He annulled Satan's power and triumphed over it. Many bodies of the saints arose. All blessing now is associated with resurrection.

Third, blessing goes beyond Israel. The centurion on guard renders the first Gentile testimony, "Truly this is the Son of God."

It is significant that it is John who tells us a soldier pierced His side, and that from a dead Saviour there flowed the water and blood, tokens of a blessed and perfect salvation, cleansing and pardon henceforth as the fruit of death for the one who believes.

"Lord, we joy Thy toils are ended, Glad Thy suffering time is o'er. To Thy Father's throne ascended There Thou livest to die no more. Sing, my soul, He loved thee, Jesus gave Himself for me."

(Matthew 2:1-11.)

When the magi journeyed from the East seeking Him who was "born King of the Jews," they were guided by a star. To them it was an extraordinary star, for it was "His star." They first saw it in the East. Then after their visit with Herod the king, in Jerusalem, it appeared again and "went before them, till it came and stood over where the Young Child was." And we read that "when they saw the star, they rejoiced with exceeding great joy," Why? Merely because they had found the star again? Nay, their hearts were set on the King, and nothing less than Himself could satisfy their longing souls. They had "come to worship Him." Not all the stars in the universe could satisfy men with such an object. Like the Greeks of a later day, they "would see Jesus."

What an example for us! We are so apt to admire the gift and ignore the Giver. The minister of Christ may, like John the Baptist, be "a burning and a shining light;" and we may, for a season, rejoice in his light. But we must not stop there. The "star" has not fulfilled its mission until it has led us to where we may see Him.

Then note the effect. They "worshiped Him:and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh." Notice the order here. First worship; then giving. This is the divine order and it cannot be improved upon.* *Cf. Hebrews 13:15,16.* All the begging, pleading, and urging one may do can never move a soul like a sight of the Lord Himself.
Therefore let us exercise earnestly the privilege of pointing souls, both saved and unsaved, to Himself; shining brightly, like "His Star," wherever He may put us in this sin-darkened world. Some, like the magi, will catch the gleam, and ours will be the joy of seeing Him increase while we decrease till "Christ is all, and in all." Carl Armerding

Calendar:Feb. 154/1 to March 15th.

DAILY BIBLE READING:……..Feb. 15th, Heb. 9th; Feb. 28th, 1 Pet. 4; March 15th, Rev. 3. MEMORY WORK:John, ch. 2. Memory Outline of Luke.
GOOD READING………….John, J. G. B., continued.

Daily Reading

It is a great encouragement to hear from various ones that they are beginning the reading of our daily chapter. Out here in California, where I am now, the young people are interested and I hope for a good number to be with us in this daily happy privilege of beginning the day, if possible, with the "chapter a day." We have much of the greatest value this month, completing the Epistle to the Hebrews where the supremacy of our Lord Jesus Christ is the theme. What a remedy for and preventive of worldliness. Then the intensely practical Epistles of James and Peter, with the heart-breathings of the beloved John, and the warnings of Jude. May we love it all and obey it more fully than ever.

Memory Work

I haven't had time to hear how you have done with John. The second chapter is so short that it will be easier to review the first also and make sure of it all. Then the Memory Outlines-I am hoping for a great many more in Luke than in Matthew, and am glad to say a number hope to do this. I am very thankful for those who responded to our first offer, and I know they have been great gainers, with the outlines of Matthew in their minds and Mr. Kelly's valuable book as a souvenir.

The month of December closed the period when the offer of the premium held good, and I think we shall make another for Luke, and in order that you may not be over-pressed for time, the offer for Luke is extended to the 31st day of March. As a token of our appreciation of your work, we will be glad to give Mr. Darby's Notes on Luke, called "The Man of Sorrows." So let us see how many of you will earn this valuable addition to your library. Here is our honor list of those who made the memory outlines of Matthew.

Mildred Howard, Dorothy Howard (Baltimore); Evelyn Eames (Miami); Georgianna D. White, Sara Murdock (Philadelphia); Carrie Schwartzel (Detroit); Grace I. Reber (Pottstown) ; Harold D. Gessner (Reading); Edna Sassaman (Boyertown).

Correspondence

"Dear bro. R., I am awfully ashamed of myself. I procrastinated, and Jan. 1st found the last 3 chapters of memory outlines of Matthew not memorized. The enclosed Greek lesson is late for the same reason. But I am very thankful that you encouraged that work. What I have learned that way will stay by me, I think. I hope to get Luke done in about a month. Many thanks to you.-E."
Well, dear brother E., I can sympathize with you, for putting off is so easy. Possibly a few more can join us in this. But I am so glad you are girding your loins for the next work. Do it now is a good motto.

"I suppose you are getting further and further away from us now; but it is good to hear from you now and then through your notes on our Greek papers, and also through Y. B. D. It seems like a nice long letter to each of us. What you said about the Greek Testaments, in Dec. help and food, sounds good, we certainly are going to try hard for high marks. We were glad to see that Luke is to be next for the memory outline. We certainly did not regret having worked hard on Matthew; it is worth so much to have those outlines of the chapters. We are anxious to know how many others took up that work. I do trust that, if the Lord tarries, we shall be able to do Luke also.-M."

I am quite sure you will succeed in both Greek and Luke, and wish you good success.

"DEAR bro. R.-A year has rolled around since I took a special interest in our little department; and I should not say little, for it is so full. The more I go on, the more I enjoy it, and I have been greatly helped in many ways. As we go on in the study of God's word, we surely realize our weakness and are brought to realize more of the help of the Holy Spirit, for He it is who is here to help and guide us, and everything we learn from God's word is in some way the fruit of His work.-E. b."

"I was agreeably surprised with the marks on my Greek papers. Since the offer in December, I'll have to try real hard to keep them as accurate as I can. I got my Kelly on Matthew. I haven't read all of it, but I'm at it, and enjoying it.-e. s."

"I am so sorry to have kept you looking for some Greek lessons. I fully intended to begin again, but-how often one little 'but' spoils one's whole plans! My school lessons keep me so busy, and I have a great deal of sewing, besides clerking in a Department store on Saturdays and during vacations. Any 5 minutes I have I feel that I should study my Bible and learn to walk here among the temptations, of which college life is full, with Christ my Saviour, and to please Him. I'm afraid my Greek will have to be set aside until, may be, next summer; then if nothing happens, I intend to start in good earnest… Those who are studying I envy and admire, especially little E. who is quite as busy as I, and is not blessed with the good health that I have been given. How thankful I can be to Him who has blessed me so richly, and who has endured so much for me; how I should love and praise Him who first loved me! I know you'll be glad that W. has asked to remember our Saviour with us, as He requested. We are all very happy as he has for some time been trusting and loving Him.-L."

You may be sure, my dear L., I shall be very glad for those promised lesson papers, and I quite sympathize with you in all your work, but-there is a different kind of "but"-let us seek grace to help, and we will find the great mountain of difficulty becoming a plain.

"A few of us have planned to do a little gospel work on Christmas morning. We will go out about 5 o'clock in the morning, and go to as many streets as possible and try to stir some up with a few good gospel hymns, and put tracts at the doors. We did this last year, and had an enjoyable time early in the morning.-h. d. g."

A Motto For the Year

"When we read this month's Help and Food, we saw you asked for a motto for the coming year. My wife suggested Col. 3:17:'Whatsoever ye do in word or deed, do all in the name of the Lord Jesus'"

Another brother suggests Prov. 3:5,6:"Trust in the Lord with all thine heart; and lean not to thine own understanding. In all thy ways acknowledge Him and He shall direct thy paths."

Another suggestion is Phil. 4:13:"I can do all things through Christ which strengtheneth me."

These are all good, and they blend nicely together:For Him, in His way, and by His strength. May we prove the reality of this in our daily life. Let us take all three and keep them as a kind of motto for the year.

The Question Box

Ques. 13.-"I studied on this question, in Nov. H. & F., for a long time, and even now cannot frame my thoughts into a helpful answer to it. Our brother gives us a nice thought in Dec. number. I find much help in 'digging' into God's word for answers."

Ques. 14.-The word translated "deep" in Luke 8:31 is the same word translated "bottomless pit" in Rev. 20:1, and both refer to the same place. See note, page 25, in the pamphlet "Hades and Eternal Punishment," by A. J. Pollock.

Ques. 15. "Turning to Rom. 8:20-26 (R. V.) we see that man has been made subject to vanity, having rebelled against God. It is God who has thus subjected him, and he is given over to bondage to Satan. But God has provided a way whereby He can set him free from this bondage. The Spirit joins His help in our infirmities (the same word as in Luke 13:11). Sickness is not spirit-possession, but is the result of the whole race being in bondage to Satan."

Ques. 16.-"Mark 9:38-40 is the record of one who cast out devils in Jesus' name. Acts 19:13 refers to some who belonged to a class of Jews who professed to cast out demons. History records that there were many who professed to have this power, called exorcists, but they did not use the name of Jesus."-e. w. b.

Answers to other questions are deferred.

Increased Circulation.

Please do not forget the word about getting new subscribers, in Dec. number. I wonder if a number of you couldn't get one new subscriber each, and if one or more could not join together to send Help and Food to some Christian you know, perhaps some preacher in your neighborhood.

United Prayer

8.-Pray for two young women, who professed to have been saved, but who have gone into the world.

9.-Pray for a young man who is interested in the Word of God, that he may come out boldly and confess the Lord.

Correspondence for "Y. B. D." Address,

S. R., c/o Loizeaux Bros., 1 E. 13th St., New York City.

"He woundeth, and his hands make whole" (Job 5:18.)

Dear Lord, I thankfully kiss the hand
That gently stripped me bare,
And laid me on Thy tender breast
To lose my sorrow there.
'Twas anguish when earth's cup was spilled,
But now with Thee 'tis overfilled;
For, Jesus, Thou art more to me
Than all earth's brimming cups could be.

FELLOWSHIP IN SERVICE (Concluded from p. 51.)

To one seeking to serve the interests of the Lord, what could be more comforting and encouraging-next to the sense of the Lord's approbation-than fellowship in service! The Lord in his wisdom sent out the seventy (Luke 10:1), "two and two before his face unto every city and place whither He Himself would come." This "fellowship in service" was evidently characteristic of the early days of the Church (and perhaps more necessary) that "in the mouth of two or three witnesses every word may be established" (Matt. 18:16).

Then again, the Preacher rightly says (Eccl. 4:9), "Two are better than one because they have a good reward for their labor. For if they fall, the one will lift up his fellow, for woe to him that is alone when he falleth; for he hath not another to help him." We are all apt to get discouraged by the difficulties of the way, and are so constituted that we need one another.

But how rare is a "true yoke fellow" and how seldom are we privileged to serve with those "like-minded." In days of stress and need, the servant's path necessarily becomes more isolated, and after all, "The harvest is great and laborers few," and if the Lord has called to service, we can count upon His support and sustaining grace in a lonely path. While fellowship with fellow-servants is sweet, communion with Himself, the Master of servants, is sweeter.

Are not Martha's words expressive of our thoughts oft-times? "Lord, dost thou not care that my sister hath left me to serve alone?" Does not that little word "alone" reveal the character of her service? Oh, the burden of it! But if the heart is conscious of serving in love for His dear sake, there will be no complaint, no fault-finding, that others are not willing to share our service. It will be enough that He has called to that path; and after all, service is individual in character. "One is your Master," and no one is sent at his own charges. "He hath said, I will never leave thee nor forsake thee, so that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Heb. 15:5, 6).

Would not the recognition of all this preserve us from the common mistake of supposing that service such as Sunday School or gospel preaching is assembly responsibility? The local assembly is surely responsible to see that those who preach, or who teach the children, are fitted to do so, otherwise they could not with good conscience give the use of the Hall, but service must be individual and carried on under the direction of the Lord.

Then again, there is often misapprehension as to fellowship in service, and because a fellow-believer is sound on fundamentals, many think there should be no question as to serving with him, though they have no communion at the Lord's table, and truths which led the saints to "go forth unto Him without the camp" are treated as of minor consequence. Another has said, "Such do not see that our fellowship in Christ is the first thing to be owned, and that this is properly displayed in the Supper. If I am not agreed as to this, how can I consent to sink this vital ground of communion to take up with him the lower ground of service?"

Association, human energy, organization and direction, are all considered essential and excellent in religious work. It is easy to serve with a multitude. It is easy to serve with a committee or society and serve in a line of things made ready to hand. It is only when a believer is led to a true and right scriptural church position that he begins to learn what service really is; this, I believe, accounts in great measure for the accusation, commonly brought against some, of "ceasing to be useful!" It is easy to work where all is done by rule, or in the thousand ways in which the religious world carries on its works, but when we leave these arrangements and are cast, in our individual responsibility, on God, to serve Him unsupported by an arm of flesh, it finds out where we really are. But where faith is in exercise, another way will speedily open for service and if there be true dependence on God, and the purpose to be anything or do anything He may appoint, there will be no lack of happy service, for most certainly the blessing to our own souls in serving Christ is not in proportion to the outward show our work may make, or the apparent fruits of our labors, but just to the extent we are conscious of the guidance of His eye and of communion with the desires and purposes of His heart.

On the other hand, where individuality in service is not understood, there is disappointment and discontent. Comparatively few are fitted to take the platform or serve in other public ways, but there is plenty to do in the harvest field beside preaching, and much that goes unseen and unnoticed by all but the Master will get its reward in the day of glory.

Those especially mentioned by Paul as fellow shipping the gospel were the Philippians, who ministered to his temporal need, and this opens up a vast field of service, as important as it is vast.

Is it, think you, of small account to the Lord that His servants be cared for in temporal things? Are not the saints the channel through whom He would express His love and care? Does "fellowship in the gospel" consist only of listening to the Lord's servants and expressing approbation? How impractical we often are! Lydia said, "If you have judged me to be faithful unto the Lord, come into my house and abide there. And she constrained us." She evidently felt that in this way at least she might fellowship the gospel. "She constrained us." Evidently she would take no refusal, her heart was in her invitation.

It is beautiful to see how Scripture commends the service of sisters in this direction, both in the Gospels in relation to our Lord, and in the Acts and Epistles to His servants.

Wonderful is the grace of our Lord Jesus Christ revealed in the various parables of His love. Often and often have we been delighted with them individually. It is profitable, however, to view them together and read their connected story. Students of Scripture constantly associate verses in its different parts to establish and clarify doctrines, as justification, redemption and other precious truths, that, like brilliant constellations in the evening sky, are bright witnesses of God's glory. Who then can legitimately question our right to mass our Lord's parables together to tell a connected story? The following is an arrangement in which they fit beautifully, the characters by which He is represented in each pairing off one with another, and walking hand in hand before us.

We take first the "Good"' Samaritan and the "Good" Shepherd. The common office of each is the rescue of the perishing. There follow the Merchant who bankrupted Himself for a pearl and the Creditor who forgave two bankrupted debtors, and beautifully delineated therein are the Redeemer's love for the worthless sinner and the responsive love of the redeemed. Now appear the bountiful Sower, sowing the seed of the Word, and the Lord who gave talents to His servants-talents used by the faithful to bring forth fruit in abundance as did also the seed sown in the good ground. Lastly, we see the returning Bridegroom, gladly hailed by the waiting virgins, their lamps trimmed and their lights burning, and with Him the Rich Man who gave a great feast where the poor and needy sit down to meat in His banqueting house, where "His banner over them is love." The ensemble is a beautiful one.

You would have a guilty feeling were you to inadvertently omit "good" from before either the word "Samaritan" or "Shepherd." How charmingly "benevolent" and kindly-hearted was the former to the poor prey of the bandits. As we think of him, "our heart is inditing a good matter," and the thought thrills us that the Son of God has played even such a part towards us. One who is all-wise, moreover, chose a special Greek word for the "good" Shepherd. It does not in this case mean "benevolent," as is the thought in the case of the "good" Samaritan, but rather "fine," lovely," or "serving a good purpose;" in fact, as some one has put it, "The Shepherd who is just all shepherd." The Samaritan, among the Jews, had not the repute of goodness, and in that respect answers to the "Despised and Rejected One," while on the other hand the "Shepherd" is just naturally that. He is expected to be good, and as a matter of fact "lays down His life for the sheep." In this character He is indeed the "Chosen of God" in whom God and men still find their delight.

Notice that neither the Good Samaritan nor the Good Shepherd have a single word of censure or reproach for the objects of their care. The one finds a ready resting-place on the beast of burden of the Samaritan, the other is laid on the shoulder of the Good Shepherd to the music of a jubilant heart. "The Lord knoweth our frame; He remembereth that we are dust," and oftentimes to Him we are as was the woman of Samaria or the woman taken in adultery-poor straying sheep, almost too foolish to do better. He is thus indeed all Shepherd. To the holy Judge alone belong the scathing denunciations of the third of Romans and other passages of like import.

The next pair of parables take us out into the marketplaces of the world. A creditor frankly forgives his bankrupt debtors, a merchantman bankrupts himself for a pearl. Notice that the pearl has no intrinsic value. It has only the value that is placed upon it. Yet for it the merchantman sells all that he has. In his sight it is of great price. Here is a beautiful picture of the love of Him "who loved the Church and gave Himself for it, that He might sanctify and cleanse it, and present it unto Himself a glorious Church, having no spot, or wrinkle, or any such thing."

And how the actions of the merchantman and the creditor parallel one another. "When he had found one pearl of great price went and sold all that he had," "When they had nothing to pay he frankly forgave them both." Strikingly beautiful moreover is the love of the Church shown forth in that "five hundred pence debtor" who knelt at his feet, bathing them with her tears, wiping them with the "glory of her hair." She had been forgiven much, and verily she loved much. May we ever so love our blessed Redeemer!

But our picture changes, and here are the Sower and the Talent Giver. Each is confiding something to others; the Sower, the seed to the soil; the Talent Giver, talents to his servants; and upon the character of each recipient depends the reaping.

Do you feel the power in the figure of the Sower? Those who go into New York in the morning and cross the North River, are occasionally filled with a kind of admiring wonder by the mighty buildings that tower skyward above them. What tremendous financial power they represent! What vast resources are covered by the capital invested therein! What mighty workshops they control within their walls! In the evening returning to the country, possibly a sower may be seen scattering grain in a field. How insignificant he seems! How trivial his work! But stop and consider. Were it not for that man and others pursuing the same avocation, all the buildings in the great city would be quickly emptied. The wheels of the factories they control would soon cease to turn. Dire disaster would smite the financial capital of the world and throttle the life of the manufacturing centers of civilization.

And that is but a parallel of what would have happened in the spiritual world had not the blessed Sower, the Son of Man, gone forth everywhere sowing the seed of life. Instead of lifting eyes full of hope to a life of eternal blessedness, the grave would darken our whole horizon. Instead of this life being filled with a vision of a God of love, the God who gave His Son to die for us, we would be appalled by the atheist's challenge:

"Oh, ye poor orphans of nothing, alone on a lonely shore, Born of a brainless Nature, that knew not that which she bore."

It would be at least a "heartless" Nature, for the groaning creation would then have no promise of a day in which its groan would be hushed. Let us then thank God for the blessed Sower, let us pray the more earnestly that He send forth also other laborers into His harvest-fields, and let us go forth, each in his measure, to the same work, with the music of,

"Sing them over again to me
Wonderful words of life,
Let me more of their beauty see,
Wonderful words of life,"

keeping time to the scattering of the seed.
The companion parable speaks of the Lord who imparted gifts to prosper that very work. "When He ascended up on high, He led captivity captive, and gave gifts to the children of men." And the measure of their use is something of the measure of the estimation of our Master. The wicked servant was very particularly wicked, because the reason for his not using his talent was his false estimation of his Master:"I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed." Actually that Lord had been an indefatigable Sower, as we know from the companion parable. Actually, instead of being a hard man, He rewards liberally, and joys with His servants in the fruit of their work for Him. Blessed Lord!

The following sentence once sprang up out of a story that I was reading years ago:"The Mistress loved her husband so deeply in her heart, that it overflowed in goodness to all around." Ah, I thought, "That is how we should love the Christ of God. That is the source of all right service, love to the Master." The sentence has often come to me since. May it remain with us all as a source of abundant labor in the Lord. It is the "labor of love" that counts.

The last pair of parables shows us a returning Bridegroom and a Feast-maker. Virgins go forth to meet the Bridegroom and those with oil in their lamps go in with Him to the wedding. Their lamps were burning brightly, irradiating the darkness of the night, because of the oil within. And if we are to shine in this world of darkness, "holding forth the Word of life," it must be through the power of the Spirit, which the oil typifies. Talents are good indeed, they are the Lord's gift, but they are not enough. The Spirit must lead us "into all truth." Nor can we otherwise look properly for our returning Lord. Easy it is to fall asleep; easy it is to say, "My Lord delayeth his coming." "Yet He that shall come, will come and will not tarry!"

Blessed be God, the close of all Christian experience is therefore the Great Feast within the many mansions, when the poor outcasts of the highways and byways of life are gathered from far and wide when "He shall cause them to sit down to meat and shall come forth and serve them."

"How sweet and blessed is the place
With Christ within those doors
Where everlasting love displays
The fulness of its stores."

F. C. Grant

Dear brothers:-

Valentine, Arizona. June 27, 1927.,

The Lord has been very good to us in seeing souls saved, but all are young people. The old are hard to move, last month we baptized 23. Some of these have been saved over a year, and some just 3 months or so. We had to dig a hole in the ground and fill it with water in order to baptize them. Places are hard to find in this country where there is enough water to baptize people. This last year we have worked with seven different tribes and seen some saved out of each tribe. Will close with much love in our Lord, J. P. Anderson.

Winslow, Arizona. Dear brother:- June 24th, 1927.

Thank you for your letter of the 17th. How true it is that from Him cometh every good gift and every perfect gift. And the fellowship of His people is very encouraging and comforting. This too is one of His gifts.

No doubt every one laboring in the gospel longs to see definite conversions, and it is not always easy to go on without this evidence of the seed having taken root and springing up and bearing fruit. But when one is living in the midst of the heathen who have never known God, and there is even the slightest interest in His Word, this is encouraging, and the more one realizes the blindness of their hearts and their great need, the more one feels impelled to labor on in the hope that by "patient continuance in well doing," the Word will eventually take effect in them.

Sometimes the attendance at the Sunday School classes is very large, and sometimes small. Two weeks ago there were present in the morning seventeen Indian children, and five adults; and in the afternoon fourteen Mexican children in spite of heavy rain. Last Lord's Day the Indian attendance was only half that many. Their homes being really at Laguna, N. M., and up on the Hopi Reservation, they are frequently away on visits, and then there are many other reasons, or excuses, that keep them away, In that they are not unlike white people whose hearts have not been touched, or whose love for the Lord is at low ebb.

Besides the two Sunday classes, and the women s sewing-classes, I now have, for the three summer months only, a young girl's weekly sewing-class, and yesterday morning there were sixteen girls here, ranging in age from seven to fifteen. All of the sewing-classes include half-an-hour or more of singing, prayer, and a Bible lesson, and the children seem to be delighted. I cannot help but feel that the most effective work here will be with the children, but that does not mean that we cease striving with the older ones. In fact, I feel certain there are a number of the Hopi women who really believe the gospel, but they have not yet the courage to confess Christ openly. May the Lord bring them to an open confession of Himself.

Visiting in the homes is also a splendid method of personal contact. For this I have never had enough time; that is, to visit as frequently as I would like, but I am always hoping to get the work so lined up that there will be more time for the home visits.

With affectionate greetings in Christ our Lord. Yours in our soon coming Lord.

Minnie Armerding.

Albuquerque, New Mexico. My dear brother:- July 7, 1927.

On Lord's Day night I expect to leave for Flagstaff, where there is a Summer School of the Bible in progress, attended by the Indian missionaries and some of the Indians. I am to take up the book of Exodus with them. Last year we took up the book of Genesis. This school lasts for the whole month of July and after that there is a Bible Conference till the middle of August. It makes a lovely vacation for the missionaries. Were it not for the high altitude there it would be an ideal place for us. But it is 2,000 ft. higher than here. And this is a mile high. Well, one of these days we shall be going up higher and higher yet. And, thanks be to Him who takes us there, we shall be fully fitted for the scene. The world has adopted a saying, "It won't be long now." That really belongs to us. Our Lord has said, "Surely I come quickly." And our hearts gladly respond, "Even so, come, Lord Jesus." Affectionately yours.

Carl Armerding.

Marsh Harbor, Bahamas. Dear brother:- July 4th, 1927.

Am thankful to say the Lord has enabled us to rebuild our home, and our hearts go out in gratitude to Him and to all His dear people, who have made this possible. Since then I have had the privilege to go out with the gospel, and was much cheered by the manifest interest in at least two places. At one of these, Governor's Harbour, nearly the whole town came out three times a week, and there seemed to be a real spirit of inquiry and concern. I was called away in the midst of it by a wireless message from home, as my wife was 99:I hope to return later, Lord willing, and in the meantime hope and pray the seed may spring up and bear fruit. Let us pray, for it enlists God's interest, and it increases ours.

Yours by His grace, August Van Ryn.

Baka Mbule, Congo Beige, Africa. Beloved brother:- April 27, 1927.

We arrived at Inkongo, March 29, after a very good journey up River, our hearts filled to overflowing with praise to our Lord for all the mercy shown us all along. There is great need for more workers here. In the Basongi Country Mr. and Mrs. McTavish are alone; then at Inkongo Mr. Wilson is the only brother at the present time. Mr. Nixon left for a much-needed furlough. Mrs. and Mr. Wilson, Miss Isaac and my wife are at Inkongo at the present. Here at Baka Mbule, Mr. Althorp has had to struggle on and has been unable to go out to the schools. We are hoping that Mr. and Mrs. Moves and Mr. L. Westcott will soon start on their Congo journey. They had intended to start in March, but Mr. Moyes had to go under an operation and they were delayed. We do not know when Miss M. P. Chalmers and Mr. Nixon will be able to return, and for the present have no word of any new workers. Mr. Althorp and I will go on a short journey (D.V.), to the Bena Cedi for about a week and then to Inkongo to look over the schools there. We hope to look up all Christians in the district, and those who have been here as children on the Station, and all the old teachers. It will mean a lot of work, but it has not been done for a long time, and we want to see how the Christians stand. It would keep one brother going continually to look after the work in the out-schools, and I hope to give a lot of time to this before Mr. Althorp leaves for furlough. We are looking forward to a conference with the Teachers in the latter part of June. They are being greatly encouraged in the work at Inkongo since Mr. Wilson returned, the numbers increasing and greater interest shown.

You will be glad to learn that we now have the whole Bible in print. My dear wife and I received a very warm welcome at Inkongo from the workers and the native Christians, and a still warmer welcome here at Baka Mbule. When I arrived, the noise the children made was almost deafening. It was good to see them all again. Mr. Althorp has very kindly built a new house for us. Affectionately yours in Him,

Wm. G. Amies.

Hull, England. Dear brother:- July 14, 1927.

I now want to say something for myself. It is in the light of the appeal on Page 307 (July No.), "Is there some one who will say, 'Here am I; send me?' "

Some twelve years ago I had some exercise with regard to "Trinidad" and we-my wife and boy-actually had the passport photos taken, but illness of wife and boy hindered, although home had been sold in readiness to depart. Later I wrote to Mr. T. O. L., but I have not really seen the way. I may say that I have been wretched for months with a continual desire towards these needy places. For about twenty years I have been laboring among the saints. But this does not give me rest-I yearn to serve Him where there is need for such service. I do not want to leave any place of trust, but these letters of appeal make me downright miserable. Truly I say, "Here am I; send me." I have thought I would ease myself by writing to you and asking prayer, and perhaps get in touch with some dear brethren in these needy parts.

I am not old nor young, being forty years old, and used to work among saints inside and sinners outside.

But "Where" would the Lord have us go? is the question. We know "what" He would have us to do.

Perhaps you can help us to do what is pleasing in His eyes as to this exercise. Anyhow we shall be glad to hear of needy places and get into touch with laborers there. Also to have our brethren's prayers for guidance.

Your affectionate brother,

E. Chas. Taylor.

Let us pray that the Lord may give our dear brother to do His will, whether to go or stay.

JAPAN NEWS LETTER No. 62.

Tokyo, June, 1927. Beloved Brethren and Sisters:-

How thankful we should be for the open door for the gospel here in Japan. There generally continue to be good audiences at our Open Air Meetings. These are held now four or five times a week in Tokyo and other places. Several of the young brethren are active in this work, and others help also. I cannot be at all these meetings, but help and encourage the brethren. They are making progress in this work. Many tracts are distributed and some Testaments sold.

In my semi-weekly Bible Classes we are at Ezra in the O. T., and Acts in the N. T. The blessing for the believers continues by the Lord's goodness. Beside these I am now having three Bible Classes a week in English for Japanese who are learning this language. Study of English is quite common in Japan.

Brother Fujimoto is going every week to the Nakano Hospital visiting. There are some souls there who are concerned in the gospel and salvation. We look for more conversions there.

By the mercy of the Lord our sister Mrs. Tsukiyama is in better health and able to be at her duties.

The Mission House at Tsurumi, we have rented at last, but at a considerable reduction in the rent. A Japanese doctor of the neighborhood, who had to remove on account of road-widening, has rented it.

The monthly Kondankai (Conversation or Tea Meetings) for the brethren and sisters of Tokyo neighborhood keep up with interest and blessing.

Affectionately yours in our Lord.

E. B. Craig.

P. S. – Having had trouble lately with drafts on banks in Japan, would ask that remittances be sent on American banks. Personal checks will be handiest for remitters, and are accepted here. P. O. Orders also are all right. – E. B.C.

Dear brother:-

You will be glad to know that 10,000 copies of the Gospel of John in Kingwana were off the press last Saturday at St. Louis. Seven thousand of these should now be on their way to the Congo, two thousand of them to Dr. Woodhams. The postage on the whole consignment will be about $70.

God wonderfully worked on the hearts of the dear ones at St. Louis to make this all possible. Over $300. were raised for this purpose. The Kossuth Gospel Hall gave $70. towards this. The Maplewood meeting $85.

John is a 56-page book and about the same amount of matter per page as the others I sent you previously. The 10,000 copies cost $175. and composition $70. You will notice how cheap this is. The printers were anxious to help us. I have also ordered electro plates made, and these will be kept in St. Louis. Anyone may use them without any charge. This will greatly reduce the expense when the N. T. is completed and ready to be printed in one volume.

The type of the four epistle book (Rom.; Ephes. ; Phil.; and Colos.), is being held in Denver. I am hoping that the money will come in for electro types to be made of these also.

Praise God that these Scripture portions will soon be in the hands of the Congolese.

With Christian love, yours in the Blessed Hope,

James Lowder.

Our Heavenly Father in His love
And gracious wisdom's given
A revelation of Himself,
Divinely sent from heaven.

His mighty Spirit by His power
Has guided hand and heart
Of prophet, servant, bard and seer,
God's message to impart.

The blessed Book, His holy Word,
Is filled with choicest treasure;
Its depth of wisdom, truth and power
No mortal man can measure.

We'll love the Book and live by it,
Its holy words we'll cherish.
They will abide forevermore,
Believe them! do not perish!

E. W. C.
The Desert Way

(chap. 3:5-8.)

(Continued from p.429.)

Based upon the truth of our having died with Christ and now being viewed as raised with Him, we are enjoined to put to death our members which are upon the earth. What is meant by this is the immediate and unsparing judgment of those sinful modes of conduct here enumerated in which the members are used. "All these wicked things go forth from within and defile the man" (Mk. 7:23), for "everyone is tempted, drawn away, and enticed by his own lust" (James 1:14). The nature with which all this evil is connected is in us. As unregenerate we were its bondmen, "bondmen of sin" unto death, yielding our "members in bondage to uncleanness and to lawlessness unto lawlessness," and the end of them is death.

But the word of the truth, the gospel of our salvation, "obeyed from the heart," gives "freedom from sin." This is not eradication of sin or the removal of the nature from us, its annihilation, for "if we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8):but it means that a blessed new power has come into us, which being more mighty than that which held us in slavery to uncleanness breaks its vicious hold upon us, and enables us to strike down the hydra-headed monster of lust. The Christian has liberty. Constant vigilance is the price of its maintenance and enjoyment. "Let us watch and be sober.. .let us walk becomingly… put on the Lord Jesus Christ, and do not take forethought for the flesh to fulfil its lusts." These things being within, they may assert themselves. They must do this first of all in thought. If this is entertained and in carelessness allowed to develop it, it finds expression through our members. They serve the evil thought which has germinated within-"Lust having conceived, gives birth to sin" (James 1:IS). We are to put to death the thought or desire before it assumes any definite form, otherwise sin is born in some form. Let us remember that for Him with whom we have to do the thought of foolishness is sin, and every idle word will be called into judgment (Prov. 24 :9; Matt. 12:36).

The force of the word* may be seen from Rom. 4:19 and Heb. 11:12. *The aorist imperative is used. It signifies "Do," "Do instantly"-at once and completely. Green remarks that "in many instances the force of the Aorist and that of the Present seem nearly identical. The former is the more vigorous expression." It emphasizes the completeness of the act. It is not mere exhortation for the future, but what is to be characteristic-"be in the state of its having been done." And so with each aorist imperative in these verses-"Put to death," "Put off," "Put on."* It means put into a state of impotency, render our members impotent in respect to their use for such wickedness as here named. The wrath of God comes on account of these things, and the Colossians had walked in them; such was their practice when they lived in these things. Their conduct and condition agreed. Now Christ is their life, and they are to live in the things above. Their practical walk is to agree with this new place and portion. Once darkness, but now light in the Lord, they are to walk as children of light, bearing its fruit which is in all goodness, righteousness, and truth; therefore they were not to be fellow-partakers with those who still walked in such things, for such persons were not inheritors of the kingdom of Christ and God as now through grace they were (and we are), having been delivered from the authority of darkness and translated into the kingdom of the Son of God's love, of whom we are now to walk worthy (Eph. 5:5-12; Col. 1:10-13).

Our members, then, are to be as dead, utterly useless, as far as these things are concerned. "Now yield your members in bondage to righteousness and holiness" (Rom. 6:19). This, however, is not all. "Put off, ye also, all these things, wrath, anger, malice, blasphemy, vile language out of your mouth." These things are not to be part of the Christian investment. The thought here is similar to that of laying aside one's garments, and fittingly a little later we are told what to put on, those things which woven together make the appropriate life-garment for the Christian. But let us look at these things which are to be put off.

Wrath (orgee) and anger (thumos) seem very closely related, but the terms used are to be distinguished. The former "denotes a deeper and more permanent sentiment, a settled habit of mind," the latter, "a more turbulent, but temporary agitation"-more a passionate outburst; the other a sustained attitude, a fixed state of mind. "Man's wrath does not work God's righteousness" (James 1:20). The Christian is not to keep or permit the development of such a state. There may be cause for wrath, "Be angry [or, wroth]," but it is to be transitory, the sun is not to go down upon it-"and sin not;" to retain it would just be to do that. "A man given to anger (rendered by thumos in the lxx) stirreth up strife, and he that exceedeth in wrath (orgee in lxx) aboundeth in transgression" (Prov. 29:22, Rotherham). Again, "Do not have friendship with one given to anger, and with a wrathful man shalt thou not enter in:lest thou learn his ways, and take a snare to thy soul" (Prov. 22:24, ibid).

Malice is next mentioned. The word used denotes a malevolent disposition toward one's neighbor, an easy outgrowth of wrath and anger. It signifies the desire of evil to others. " Let all bitterness, and heat of passion (thumos), and wrath (orgee), and clamor, and injurious language, be removed from you, with all malice" (Eph. 4:31).

Blasphemy is not necessarily against God. The word is used of reviling, calumny, evil-speaking in general. Compare Rom. 3:8, "be slanderously reported;" 1 Cor. 4:13, "being defamed;" Tit. 3:2, "To speak evil of;" 1 Tim. 6:4, "railings;" 2 Pet. 2:11, "railing," and Jude 9. The next word, rendered "vile language," occurs only here in the New Testament. The added phrase "out of your mouth" reminds us of the Lord's words in Matt. IS:11, 18. Vincent says it means not merely filthy talking, but foul-mouthed abuse. The fact is that one may be guilty of blasphemy quite apart from such kind of language. The word used for "railer," as in 1 Cor. 5:1, rendered "revilers" in 1 Cor. 6:10, the New Translation in both cases giving "abusive," is different. It signifies vehement abuse. Reviling well expresses its force. Compare 1 Pet. 2:23; 1 Cor. 4:12.

These things are found in the sphere of moral darkness in which man moves in his alienation from the life of God. Those who had been brought out of the pagan world, even though coming from its higher ranks where what men call culture reigned needed the instruction of these verses. And they carry their admonition for us, for that nature from which such evils manifest themselves still exists in us. The more the mask of profession is removed from the face of Christendom, the more clearly the same hideous features of moral corruption are revealed; and with age-long restraints being removed, barriers raised by the spread of Christian teaching broken down in the name of progress and human liberty, we see that the world of today is morally still that of Paul's age. We move through this scene, circumstances throw us into contact with it more or less day by day, we are in constant danger of being snared by its influences and caught in the swirl of its evil current where the things we have in these verses abound. We need the reminder they give of what becomes those who profess godliness, lest our spiritual perception be dulled and our ways become unsuited to the light and the truth.

"Wherefore he says, Wake up, thou that sleepest, and arise up from among the dead, and the Christ shall shine upon thee. See therefore how ye walk carefully, not as unwise but as wise, redeeming the time because the days are evil. For this reason be not foolish, but understanding what is the will of the Lord" (Eph. 5:14-17). John Bloore

(To be continued, D. V.)

An Address to Young Believers (Concluded from p. 464.)

Among the various hindrances mentioned in the New Testament are those of self-seeking, of disobedience, and of wavering.

"Let not that man think that he shall receive anything of the Lord."

But here, in Mark's Gospel, our Lord particularly stresses the importance of maintaining an attitude of forgiving love toward all our brethren, if we would pray in such a way that mountains shall be removed. He says:

"When you stand praying forgive, (or if ye forgive not men their trespasses, neither shall your heavenly Father forgive you."

There are those, I know, who have stressed, and it seems to me, unduly, the difference between this command of the Lord and the words given by the Spirit to the Ephesians and Colossians. In Ephesians 4:32 we read:

"And be ye kind one to another, tender-hearted, forgiving one another even as God, for Christ's sake, hath forgiven you."

And then in Colossians 3:12,13:

"Put on therefore as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye."

It has been pointed out that in Mark the word is,

"Forgive that you may be forgiven." whereas, in the full blaze of the Christian dispensation the word is, "Forgive because you have been forgiven."

And yet I do not think the two lines of teaching are in any way opposed, the one to the other. The forgiveness of which our Lord was speaking to His disciples was not the forgiveness of a sinner, but the forgiveness of a failing saint, whereas the forgiveness spoken of by the Apostle Paul was that of the sinner. Addressing His disciples, our Lord says, as it were, "You are failing from day to day; you constantly need your Father's restorative and governmental forgiveness; yet you, at times, cherish feelings of malice and enmity and an unforgiving spirit toward your brethren who offend you. If you do not forgive them, you cannot count on your Father's forgiveness when you come to Him confessing your failures, and as long as this spirit of malice is cherished by you, you cannot really pray in faith." Paul takes up the other thought. He says, as it were, "You have been forgiven; how can you hold hard feelings against those who have offended you? If God had dealt with you according to your sins, how fearful would your judgment be! Yet He in Christ has graciously forgiven all; He has put away every sin, thus making you fit for His holy presence. Your responsibility now is to forgive as you have been forgiven."

I wonder if we do not have right here the secret of so many of our unanswered prayers? May we not learn from these passages just why so many mountains still rise up between our souls and God which might all be leveled to the plain, if we were only exercised about these things in His holy presence?

Some of you will remember the striking incident of as narrated by Ralph Connor in " The Man from Glengarry." I understand the incident is not merely fiction, but is founded upon actual fact. The black Macdonald, a powerful, burly Highlander, living in Glengarry country, Ontario, had suffered fearful anguish for years because of an injury inflicted upon him by a French Canadian some years before. He had nursed the desire to take a fearful vengeance upon his foe until it became a perfect obsession with him. Neither God nor eternity had any place in his life. It was in vain that the minister's wife tried to get him to forgive his enemy. She sought to have him repeat the Lord's Prayer, but he always balked at the words, "Forgive us our trespasses as we forgive those that trespass against us." But God wrought in power in the Glengarry country, and there was a great revival, in which real Christians were aroused and Christless men and women were reached and saved. The black Macdonald heard the story of the Cross, portrayed in living power in the Gaelic tongue from the lips of the venerable Highland minister. It broke his heart and bowed him in penitence at the Saviour's feet. When next the minister's wife went to visit him and tried to stress the necessity of forgiveness, he sobbed out as he joined with her in what is generally called the Lord's Prayer, "Oh, it's a little thing, it's a little thing, for I have been forgiven so much."

It is this that grips the heart and enables one to bear in patience the ill-doing and evil-speaking of others, and preserves from bitterness of spirit or any desire for vengeance. How can one, forgiven so much, ever hold an unforgiving spirit against any?

And yet, even as I ask the question, you know, and I know, how many of us have been hindered in our Christian life and experience by this very thing. We know, too, how it has kept us from the place of prayer, or if we prayed with our lips, how it has hindered the heart going out to God in faith. It is, indeed, the secret of many of our unanswered petitions. May God enable us to ever manifest the spirit of His own beloved Son, who died praying for his murderers, "Father, forgive them, for they know not what they do;" the same spirit that was manifested in the martyr Stephen, who cried, "Lord, lay not this sin to their charge;" the spirit that the martyrs manifested; the same gracious disposition that caused the beloved J. N. Darby, whose name means so much to many who have learned to value the truth for which he stood, in his dying hours to say,

"I die in charity toward all." So God would have us ever live. And as we thus live, we shall find a confidence filling our hearts when we come to God in prayer, and we may know that we shall receive the things that we ask of Him because we do His commandments and love those things that are pleasing in His sight.

"Oh that when Christians meet and part,
These words were graved on every heart-
They're dear to God!
However wilful and unwise,
We'll look on them with loving eyes-
They're dear to God!

Oh, wonder!-to the Eternal One,
Dear as His own beloved Son;
Dearer to Jesus than His blood,
Dear as the Spirit's fixed abode-
They're dear to God!

When tempted to give pain for pain,
How would this thought our words restrain,
They're dear to God!

When truth compels us to contend,
What love with all our strife should blend!
They're dear to God!

When they would shun the pilgrim's lot
For this vain world, forget them not;
But win them back with love and prayer,
They never can be happy there,
If dear to God.

Shall we be there so near, so dear,
And be estranged and cold whilst here-
All dear to God?

By the same cares and toils oppressed,
We lean upon one faithful breast;
We hasten to the same repose;
How bear or do enough for those
So dear to God!"

The words of this little poem may well speak to the heart of every one of us. We enter so little into the tender, compassionate love of God the Father and our Lord Jesus Christ for all His own, and perhaps some of us have never noticed that the Apostle speaks of the love of the Spirit. The Eternal Trinity is deeply interested in every one for whom Christ died. Surely we who are indwelt by the blessed Holy Spirit cannot but love those whom God so loved. And love drives out all malice, all unkindness, and brings every thought into captivity to the obedience of Christ.

We shall not complain that God turns a deaf ear to our cry and does not answer prayer when we plead with Him to level the mountains that have caused us so much distress, if we are careful to so act and live in His Presence that we can, indeed, ask in faith, nothing wavering, believing that we receive those things for which we make request. Thus shall we have the faith that removes mountains. H. A. Ironside

An Address by A. H. Stewart

Let us read verses 8-16 of the Epistle to the Hebrews, last chapter:

"Jesus Christ is the same yesterday, and to-day, and forever. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace-not with meats, which have not profited them that have been occupied therein.

"We have an altar whereof they have no right to eat which serve the tabernacle; for the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burned without the camp. Wherefore Jesus also, that He might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing his reproach; for here have we no continuing city, but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not; for with such sacrifices God is well pleased."

The last words express what is in view:"God is well pleased." I am sure that it is the desire of every sincere Christian to be true to Christ, that it may be said of us, "God is well pleased." He opened the heavens to declare of Christ, as He came out in His public ministry, "This is my beloved Son in whom I am well pleased" Surely we would be delighted if in any measure He could say the same of us. Enoch had this testimony (before he was translated) that "he pleased God."

Now I want you to get a photographic or mental view of the whole Epistle to the Hebrews, and at the end we will see how we can please God. But first we must get the correct view-point if we are to understand the Epistle.

Have you ever thought of it in this way?-Here was a company of Hebrew Christians, a people that had a religion instituted by God, and who now professed to accept Jesus Christ as the Messiah. They had separated themselves from their former ritualistic religion and were now associated with a Saviour rejected and despised by their nation. They had nothing external now to show to people. Of old they could say,"Here is the wonderful temple where we worship, and everything inside is of pure gold; the sweet incense fills the holy place; musical instruments delight our ears; our eyes behold gorgeously robed priests busily engaged about the altar and temple." But now they had lost all this! You can imagine the devil saying, "You have lost a whole lot; what have you got in their place? You have nothing for your eyes to look upon. Oh, you are great losers! And you cannot even trace your religion very far back. A man has just come a few years ago, and you have accepted His religion with an intangible something which you call faith!'"

The apostle, and the Holy Spirit through him, answers, "We have what is far, jar greater for those who receive Jesus as the Sent One of God;" and the whole Epistle is his argument, in which he contrasts persons and things of the old economy with the grand realities now come and realized in Jesus Christ. They were but figures:He is the great reality to whom they pointed. The argument therefore is that the Lord Jesus is superior to everything and everyone under the Levitical economy.

As you know, this Epistle to the Hebrews is the one book in the Bible that starts with "God." "God, who at sundry times and in divers manners"-"God" begins the Epistle. With that majestic opening he takes them back to the prophets. He says, "God spoke in days gone by through the prophets in fragmentary ways to the people; but now, God has spoken to us in His Son."

Here begins the argument. You will find the proofs are complete. (1) For instance, was not Moses a great servant of God? Yes, surely. But if God Himself comes down, is He not infinitely greater than Moses? This means, clearly, that the One called Jesus is God who has come down in the Person of the Son. Will there ever be a greater speaker than God manifest in the Son? No! That is the first argument. Look at the men in the days gone by, God's ministers bringing a message. But, surely, infinitely greater is God Himself in the Person of His Son.

(2) Next, angels are spoken of-messengers of God sent down to deliver messages time and time over again- to Gideon, to Manoah, to Daniel, to Zechariah, and many others. The Hebrews consequently held angels in reverence and awe, and the apostle shows that Jesus whom they had accepted as Saviour is greater. Men, indeed, were saying of Jesus, "As for this fellow, we know not from whence He is;" but of Him God says, "Let all the angels of God worship Him." Here is the argument again:Angels never would allow anyone to worship them; but here is a Man of whom God says to the angels, "Worship Him." Who is the greater?-the one who worships or He who is worshiped? Ah, He is the Father's delight, and the angels bow before Him and reverence Him. In Revelation, when John falls down to worship an angel, he says, "See that thou do it not; I am thy fellow-servant… .worship God" (Rev. 22:9). Nor did Peter allow anyone to worship him, though an apostle; he says to Cornelius, "Stand up; I myself also am a man."

(3) Next Joshua is brought before them. Joshua was one of their greatest leaders. As long as he led them, they went from victory to victory, with the one exception at Ai. But Joshua died. He died, and stays there. He meets an enemy he is not able to overcome. David was another in whom the Hebrews boasted. He slew Goliath and led his people to victory over their foes. But they had to confess, "His sepulcher is with us to this day" (Acts 2:29). Three things are spoken of death in ch. 2 of Hebrews:The fear of death; the power of death; and the suffering of death. The fear of death was upon the people of God; the power of death was wielded by the devil; and the suffering of death came upon our Saviour. Here is an awful enemy that faces the people of God. When death gets hold of a man, no matter how great he may be, he must submit, and stay there. So Joshua and David met an enemy they could not overcome. The fear of death kept the people of God in bondage all their lifetime. But the Leader and Captain of our salvation goes into death, the stronghold of the devil, and annuls his power.

"Up from the grave He arose,
With a mighty triumph o'er His foes-
He arose a victor from the dark domain,
And He lives forever with His saints to reign,
He arose! He arose!
Hallelujah, Christ arose!"

And now we see Jesus, crowned with glory and honor. He is the Captain of our salvation. Hebrews of old Testament days, have you any captain like that? And you, Christian Hebrews, have you lost anything? Or have you a better leader than they? Ah, yes! He comes into the very stronghold of Satan and brings life and incorruptibility to light by the gospel. Angels, principalities and powers are subject to Him, God "has put all things under His feet and given Him to be head over all things to the Church which is His body." He lives! Is there any other leader who has died of whom it can be said that he lives? No! They all died, but our Captain is the living One. We see that "same Jesus," on the throne of God. He meets him that had overcome every other one, and annuls his power. As long as Joshua lived there was victory. And as long as Jesus lives there will be victory for the Church of God:"The gates of hell shall not prevail against it" (Matt. 16:18). It can not be otherwise. He it is, who is bringing many sons to glory. He will land them all safe there-every one of them. He has never lost one of His sheep, and never will. He has gone into death and annulled its power and now He lives for us!

(4) "Every house is builded by some man; but He that built all things is God" (ch. 3:4). They honored Moses after he died. They resisted him while he lived. Now that he was dead they say, "Give God the glory. We know that God spoke unto Moses;" but of Jesus they say, "As for this fellow, we know not from whence he is" (John 9:29). Now Paul says that Moses was faithful in God's "house as a servant;" but he speaks of "Christ as a Son over his own house, whose house are we." Notice:Moses a servant in God's house; Christ, the Son, over His own house. Here is the argument again.

If I were going to England, and saw Lloyd George, one of the servants of the kingdom, then the Prince of Wales; who is greater, I ask, Lloyd George or the Prince of Wales? Who is greatest in your house?-your servant or your son? There is One ruling over the house of God; it is Christ who is greater than Moses, worthy though he be, and greater than the House of which He is the Head and Lord.

(5) See Him next as the High Priest. You can hear the Hebrews say, "Why, you Christians have no official priest!" What says the apostle? Just look at your Levitical priesthood; none of your priests were allowed to continue because of death, but our High Priest, Jesus, continues for ever.

A Hebrew might say, "I am going to see Aaron the priest," and he goes down. Aaron sympathizes with him, and the man goes away comforted. Years later he says to himself, "I am going down to speak with him again. He helped me so much." On the way he meets an acquaintance who asks, "Where are you going?" "I am going to see Aaron the Priest." "Oh! have you not heard that Aaron died? But his son is in his place, and he is a fine man." "But I don't know him," says the other. "He will never understand me as Aaron did." Ah, what a difference it makes to go to someone you know, and who knows all about you!

Then, Aaron was made priest without an oath, but Jesus is declared, with God's oath attached to it, "Thou art a Priest for ever after the order of Melchisedek." The Hebrews never thought of going to Genesis to prove their priesthood as an abiding one, but God goes back to Genesis to point Him out, as typified by Melchisedek- not of an Aaronic order, but after the order of Melchisedek-that of unending priesthood, "Having neither beginning of days nor end of life." "Wherefore He is able to save to the uttermost," is the way it is often quoted, but it reads, "Wherefore He is able also to save to the uttermost." That word "also" is a connecting link:that is, He has saved your soul; "You have received the end of your faith, even the salvation of your soul," but He is able also to save you all the way home, to preserve you unto God from all the occasions of falling by the way, because "He ever lives." For the Christ we know is not a dead Christ, but a living Christ in the glory. "Wherefore He is able also to save all the way through (to the end of the journey) them that come to God by Him." Have you, Hebrews, anyone like that in your Aaronic priesthood? No; your priest cannot even guarantee himself, he failed; he was "encompassed with infirmities" and at one time needed one to intercede for him.

(Concluded in next number.)

Dear brothers in Christ:-

I have enjoyed the blessings accorded to all who read Help and Food; it has been all to me that the name implies. I have been much taken with the reports on the Foreign Work, and am quite sure it is a much needed department, giving the names and addresses of those who have been willing to forsake all and to go where the Lord desired them to be used to set up a testimony to His blessed Name. When once the soul has learned its own sin, and the love of God in providing a full salvation through the Lord Jesus Christ, it fills the heart with the desire to go and tell it to others. I am quite sure that in order to adequately decide where the Lord would have one to go, one ought to have some idea of what work has been done by others in the various parts of the world. I believe too that those left here in the homeland should enjoy having fellowship with the Lord in making it possible for one to give full time and service in telling out the glad news, by knowing where the various laborers have gone. I think having a committee of brothers who are willing to attend to the correspondence between the laborers abroad and the assemblies at home a good thing when properly understood and that it will be a blessing to all.

I have spent much time in such places as Alaska, Panama, Mexican waters and Japan, and I can see how important it is that all funds be distributed as the Lord may direct, so that there may be no lack among those abroad. This seems an orderly way to conduct this most precious business.

Often those just launching out in the Lord's work may not be known outside a little circle of friends. We know the Lord will supply their needs if you and I are willing to serve in the capacity He has made possible, by sharing what He has given to us with those whose whole time is given to His service.

What you write about the Harbor work among seamen is of special interest as I have gone to sea for several years in the U. S. Navy. The Lord seems to have opened many hearts to hear the Word through me, from time to time. Our dear brother Raabe has been most faithful and untiring in his efforts to lead precious souls to the Lord among those on the ships which put into San Diego Harbor. Yours in the hope of His soon return,

Frank J. Thompson.

The above correspondence, adapted from an interesting letter, is inserted as showing the place which can be filled by such a Department as we are seeking to conduct, as an intermediary between the assemblies and the workers in the Foreign Field. We must be most careful not to usurp the place which the Holy Spirit alone can fill, and not to divert the attention of the laborers from the bountiful Lord of the harvest to those who at most can be only channels for His care to reach His beloved servants. It is earnestly hoped that the assemblies will make all use of this way of reaching those of whom naturally they could know but little. And this need not in the least check the intercourse in correspondence between them and workers in the field.

Foreign Work Meetings
At the San Diego Conference an hour was devoted to hearing accounts of the Lord's work among foreigners. The labors of brethren among the Indians in Arizona and New Mexico were described, as well as the needs in the Province of Quebec among the large numbers of French Catholics there. These latter willingly receive copies of the French Testament, or Gospels, as put forth with the approval of the Church authorities. Large numbers of these have been distributed. An opportunity was given for those desiring to have fellowship with the work in the Foreign Field to contribute, and quite a large sum was given, which will be distributed as the Lord may direct. Such a feature might well form part of all our conferences, without resorting to any unscriptural methods.

An interesting work among Italian fishermen along the California coast invites our prayerful interest. There is a settlement of these foreigners at Monterey, who devote much of their time to fishing in the ocean along the coast. In the providence of God our brother Raabe met one of these men on a vessel in the harbor, and was eagerly invited to accompany him out to where the fishing fleet were at work. This he did, and the dear Italians gladly came to one of the vessels where our brother was, and drank in the Word of life. Quite a number of these men are believers, and their joy at finding one who can help and lead them on is great. It is hoped that there will be much fruit from this intercourse, which has been continued by correspondence, and that the Lord may open up a testimony to His truth among these men of Italy.

Foreign Workers at Home

Our brother Malcolm L. Gross and family who recently came from Nigeria, Africa, are spending their furlough at Philadelphia, near relations and friends, and in the enjoyment of fellowship with the various assemblies in those parts. It is hoped that our brother may be able to get about among the gatherings a little later to give accounts of the work in which he has been engaged. On the completion of his furlough, he expects, if the Lord please, to unite forces with the Woodhams party in the Eastern Congo, where a vast field of labor invites them. We trust the entire family will be greatly refreshed in every way, and invigorated for a renewed period of service in the needy land of Equatorial Africa.

Our sister, Miss Marie DeVries of Detroit, who has offered herself for the Lord's work in Africa, is waiting till He gives the word for her to go. Meanwhile she continues to teach in the High School, where there is a good opening for the gospel among the students, a good many of whom attend her Bible Class. It is hoped that our sister may be able to leave for her field of labor during the present year.

Baka Mbule, Congo Beige. My dear brother in the Lord:August 20th, 1926.

We are often reminded of our dear girlie whom we had to leave behind us at Antwerp. The loss left a blank which has never healed, but it is always a comfort to remember that the Lord who loves all His lambs took her to Himself because He wanted her. Our second child, Mary, is a great joy to us. She is 21 months old today. We are very much distressed about the lack of workers. As you know Mr. Westcott was invalided home, as also Miss Desborough. Mr. Moyes and Mr. Amies are both away on furlough. Mr. Nixon and Miss Chalmers must go as soon as Mr. and Mrs. Wilson return to the field. Every station is understaffed. Here at Baka Mbule we have a big school of boys who live on the premises and have to be catered for as well as housed and clothed. A family of orphans demands constant care. Pharmacy and hospital work is a big item. Schoolwork too requires a good deal of time and thought. Out-school work would keep a man going were he available. There are about 110 schools in many of which are two teachers. Were we numerous enough to properly supervise the work the number of out-schools could very easily be doubled There is a very ready ear for the gospel and splendid opportunity for work amongst young Christians, but alas, the workers are not available. Regions beyond the territory already occupied appeal to us by their need and we would fain branch out and extend our coasts, but we cannot move. What are the young men and women in the homelands doing? Perhaps they do not realize the need for workers. We appeal to them to come over and help us. We cannot continue indefinitely to work over strained as we are doing, so if our prospective helpers delay much longer in coming out they will find that their first job will be to bury the old veterans who by reason of overwork and strain have become old before they are young! We had the joy of baptizing 52 young lads a fortnight ago. All of them have been taught to read, and many of them are employed as teachers in the village schools.

A sad incident occurred here this month. An explosion of gunpowder took place in a leaf-hut in which seven young people were sleeping. They were all badly burned. Miss Chalmers went to dress the wounds, and bring the patients here. This involved a four days' journey. She found that one of the victims had already died, a second died while she was there; a third on the way to the Mission, and three others have died here, so that out of the seven only one remains. She is a little orphan girl. She was crying the other day when we were dressing her sores and her old Granny who has come with her said, "Don't cry; orphans never die." I think she will recover as she was not as badly burned as the others. For the others recovery was impossible. There are many sights which make our hearts bleed as we move about amongst these people. So many orphan children we would like to take and care for. We know, in spite of what the old woman says, they will die from sheer neglect and starvation, but we positively dare not take any more. It is futile to attempt the impossible.

We find the meetings encouraging. An exposition of the Word is given morning by morning. Monday evening we have a Bible address on Romans. Wednesday evening, an address by one of the native Christians. Saturday evening, the prayer meeting. Lord's day is a full one. There are three meetings in the morning, and in the afternoon a visit to one of the villages, where a gospel meeting is held in the open air. I write to you freely as a friend interested in all our doings. Our united love in the Lord to you. Yours affectionately in Christ,

Chas. Althorp.

Tonneins, France. Dear brother in Christ:- Nov. 30,1926.

Our brother LeGarrec is in Brittany seeking to arrange for a Gospel Meeting in the main city of the province of Morbihan.

As Rome is very powerful in that part of France, it is not an easy matter to find a building for a meeting:very few indeed will dare to rent their places to such as preach the gospel independently of that Church.

If the Lord opens the way I will probably go to help him. The work entrusted to our care is going on with encouragement; there is much to do for Him and we are thankful that we are thus enabled to serve Him while He tarries.

Some days ago the largest market of the year was held here. With a young brother who is exercised as to going into the Lord's work, we went, gave out over 2,500 tracts, preached the gospel to good companies, and sold some Bibles and Testaments, and gave away some 300 Gospels to those who would care to read the Word. Kindly pray for us. Yours in Him,

Louis J. Germain.

Dear brother in Christ:-

Taitowying, North China. Dec. 16th, 1926. Another year is nearly gone. How thankful we are to the Lord for His faithfulness and goodness. Although there have been oppositions and trials we can see the Lord's leading hand in all, and so all things are for our good and instruction. The Magistrate who was here last summer, and from whom we suffered not a little, has been put out of office and a new Magistrate is in his place. He is friendly with us for he has been in the mission school, and knows the doctrine not a little, his brother being a Christian. Yesterday he came here and I had a long conversation with him. I gave him a New Testament, and some other little books, which he promised to read.

Many of the native brethren are taking courage again, and I am trying to encourage them to have family worship each day, and those that can, teach their wives and children to read the new phonetic scrip so they may read the Word of God for themselves.

Chas. O. Kautto.

Alajuela, Costa Rica. Dear brother:- Dec. 2, 1926.

Two nights a week through the rainy season, as much as possible, we have open air meetings in different parts of the town. Some such trying things as water thrown at us, beating on tin cans, etc., occur, but we have taken things good-naturedly, knowing the poor blind conditions they are in, and yet the best of attention after speaking has commenced. There will surely be a reaping time later on if we continue faithfully sowing the Seed.

Our Sunday School is growing and there is good interest in other meetings. Affectionately in Him,

D. Lamorue.

San Jose, Costa Rica. Dear brother in Christ:- Nov. 26,1926.

We are encouraged by the attendance at the meetings in spite of rains and sickness. C. H. M.'s books, Genesis to Leviticus so far, published in Spanish by brother Crab-tree of Los Angeles, have been a great help:some young brothers have profited greatly and it gives us joy to hear them expound the Scriptures with more intelligence and giving preeminence to the Lord Jesus Christ.

Another matter that has given us joy and for which we praise the Lord is to see how He intervened and delivered a young sister in fellowship from Satan's snare.

May our gracious Lord richly bless you and the saints with you. Sincerely yours by His grace,

B. Montllau.

Para, Brazil.

Dear brother in Christ:- Sept. 8th, 1926. During the last days of July, I sailed on a gospel-trip, which was much blessed of the Lord. He gave me favor with the Boatswain, as I was in the steerage, and he brought along the big electric lamp that I might see enough for reading and singing.

The boat was crowded and a few minutes after I started singing, three from among the passengers came with their Bibles and hymn books. They were believers that I had not known before.

The preaching was attentively heard and those that could read came for one or two tracts after it was over.

The next day it was a treasure to be busy explaining the gospel to a few earnest souls.

While in Manaos, one more family was added to the household of faith, a very bright couple, and two children. It is exceptional to meet with a really earnest soul among the educated class, but in this case, I can testify I have seen one. The wife had no rest until assured of full salvation in Christ, though hearing the gospel for the first time; and her husband, though not equally earnest, professed belief in the Lord. Yours in Christ,

J. P. Ribiero.

Dear brother:-

St. Louis, Mo. Jan. 22,1927.

Just these few lines to advise you that I have made reservations on the steamship "Ceiba" to leave from New Orleans, Jan. 29, if the Lord will, to resume the work in Pereira (Caldas), Colombia, So. America. I feel the need of the prayers of all the Lord's dear people now that I am to return alone and have the responsibility of building a Hall and the living quarters.

I cannot but feel sad and disappointed as I set out alone (Mrs. Poehner and our child are remaining here) and without the hope of meeting dear brother Hernandez and Will Wright at Panama as had been planned.

From letters received from some of the Christians, we learn that they are going on well, though of course, there is no public ministry. They are continuing in happy fellowship and selling some of the Bibles and books which I left in their care.

Through the mercy of God my wife and son are improving in health. With love in our Lord to all,

Yours in Him, W. J. Poehner.

On board S. S. Tuscania. Beloved brother:- Jan., 1927.

We desire to express our united heartfelt appreciation of the fellowship of so many of the Lord's very dear people in our going forth to the dark and needy land of Africa. We do seek a very special interest in the prayers of the saints everywhere. We have greatly valued it in the past, and we will covet them in the future.

With warm love in the Lord to you all, Baka Mbule Yours in the blessed Hope, Via Luzambo, Sankuru, Wm. G. Amies. Congo Beige, Africa.

CHAPTER 5

The Framework of the Body-the Skeleton

(Continued from p.102.)

We pass next to consider briefly the remaining bones which form the thorax, the enclosure containing and protecting the vital organs. The spinal column, as we have seen, is the support of this enclosure, in the back; in front is the sternum, or breastbone, and connecting these are ten pairs of ribs, flat and curved. The ribs are attached at two points of contact with the vertebrae, and held fast by numbers of marvelously strong ligaments, confining their motion to a limited area. In front they are united – the first seven pairs – by cartilage to the breastbone, the three next pairs are connected in the same way to the next rib above, and the last two pairs, or "floating ribs," are connected only to the spinal column. It is of the utmost importance that the vital organs should be protected in this way, otherwise their functions would be seriously impaired, if not altogether hindered.

This chamber is not so rigid and completely isolated from outside interference as the cranial cavity, but the enclosure speaks in a similar way of the inviolability of vital functions. When the Lord God formed the woman, He took from the man one of the ribs, not a bone from the cranium (Gen. 2:21, 22). The man and woman are thus united as "one flesh" not by the mental and spiritual individuality, which is inviolate in each, but in that which speaks of the affections and of communion. The husband and wife are thus two individuals, joined by tenderest and holiest ties, but each responsible to God. It is well to realize this, and not to attempt to force the conscience of the wife in a way that would ignore her spiritual individuality.

We need to be very careful in intruding into the inner life of God's children. The walk and the doings are external-hands and feet are extended for general inspection; but the "thoughts and intents" of the heart are for the action of the discerning word of God (Heb. 4:12), and to Him who hath searched and known us (Ps. 139:1, etc.). We must be slow to impute motives which are not evidenced by the deeds. There is a ministry for the heart and for personal communion, but it is by the appeal to the conscience and the affections, and not by outward control.* *It must not be gathered from this that we cannot judge feelings and motives. Actions will show the state of the heart, and are often unmistakable. But the apostle himself never intruded beyond what was manifest. The testimony of two or three witnesses must be had, or universal knowledge form the basis of his judgment (1 Cor. 5:1; 2 Cor. 13:1,2). What a relief it is not to be forced to open up the spiritual condition of a brother, but to judge of that which is before our eyes. We can see if hands are not clean; we may be mistaken if we go to the heart without the confirming witness of the hands. Joab laid grievous charges against Abner, as to his purpose and the state of his heart in coming to David, without confirmatory proof; and when he smote him under the fifth rib (2 Sam. 3:25-27), he branded himself as an assassin, ready to carry out his relentless enmity whenever it served his purpose (2 Sam. 20:9,10).*

Numberless other details in the form, arrangement and purpose of the bones of the thorax would yield much of profit, but we leave it for the prayerful study of those "who have pleasure therein." Of the significance of the twelve pairs of ribs we have already spoken, in connection with the vertebrae.

We come next to speak of the bones forming the framework of the upper and lower extremities, and as we have been dwelling upon the thorax, or trunk, we will follow down and seek to learn something as to the standing and walk, as shown in the bones of the lower extremities.

We have already mentioned the pelvis as being of great importance in serving as a basis for the trunk, or body. The word means a basin, and this appropriately describes one of its functions in acting as a container, in great measure, of the viscera. This service it performs in connection with the sacrum and the coccyx, the terminal of the vertebral column.

How necessary is it that the various spiritual elements, described in the Scriptures as the "bowels," should have the solid support and be under the control of the sure word of God, vitally united with our being. We can apply this individually and corporately. If we are left to our feelings and emotions, or even to the workings of our desires and affections, without the strong support of the bracing word of God, we will be "soft," too pliable, and little fitted to take and maintain a firm stand. Eli had an over-development of the viscera, without a corresponding firmness which would have bounded and limited it- he was "an old man and heavy" (1 Sam. 4:18). We see the same without the presence of grace in the corpulent Eglon (Judg. 3:17, etc.).

There must also be this underlying strength of the Word in our corporate relations, in the assembly. Even true spiritual tenderness and affections would not serve as a substitute for subjection to the Word. Let it be remembered that the "bone" is not the Word external to ourselves, which might result in legality and formalism, but in vital union with us. If the feelings and affections of the Church outstrip its solid grounding upon and assimilation with the Word, the testimony becomes weak and flaccid, too pliable and yielding to maintain the erect, firm stand for the glory of Christ. Many applications will occur to the thoughtful reader. There is laxity in reception without proper care; the order of the house is not firmly maintained; the enemies of the truth are not vigorously met and fought if spiritual corpulence has enveloped and overlaps the pelvic basis of the truth. As in nature, so in grace, this corpulence and easy going amiability are the result of some form of self-indulgence. It may not be exactly carnal, but a superabundance of the affections without the counterpoise of the truth.

But we speak of the pelvis chiefly as the "girdle" of the lower extremities. It is composed, as we have seen, of the two bones at the extremity of the spine – the sacrum and coccyx-and the two large hip-bones, called ossa innominate. Speaking of these simply, the hip-bone is in infancy composed of three parts, the ilium, or upper part, the ischium or lower, and the pubis which helps to form the front part of the pelvis. These three unite and form the acetabulum, or socket for the thigh-bone, or femur. It is good to see that all firmness in the things of God is closely linked with activity also. The hip not only supports, but is the starting point of the walk as well. Mere firmness, without provision for the walk, would be stubbornness. An individual or a company may pride themselves on their conservativeness and stability, but their walk is not provided for. The joint, or acetabulum, is so shallow that the femur slips out. This hip dislocation is more frequent in spiritual than in natural subjects.
The femur or thigh-bone is the longest and strongest bone of the body, as it must be to carry the weight and perform the service for which it is designed. Its form at both extremities, with ample provision for articulation, by a ball and socket joint at the hip, and by a hinge-like joint to the tibia and fibula below, is beautifully adapted to its requirements. Activity and stability are stamped upon it. Standing and walk are its functions. This calls for meditation rather than exposition when we come to the spiritual meaning.

Significantly, this bone is one; strength and mobility are the main things required. As we go downward we come to two-the tibia and fibula-and then to seven of the tarsus, and five of the metatarsus, and fourteen of the phalanges. Greater adaptability is called for as we reach the place of contact with the earth. The briefest glance at each of these groups must suffice, serving merely as a suggestion for the reader to pursue the analogy for himself.

The tibia, the larger of the two bones forming the lower leg, is joined to the femur, while the fibula, or more slender bone, is united to it. Both of these bones articulate with a bone of the ankle. The disciples were sent forth two and two, for "two are better than one" (Eccl. 4:9), and of these no doubt one was the stronger. This is abundantly seen in Paul and Barnabas. The strength of the one was supplemented by the "consolation," as his name implies, of the other.

So in our individual walk, the two elements of strength and adaptability are present in every normal Christian.

We must not overlook the lowly but important patella, or knee-cap, whose service in protecting the knee-joint is so essential. A stiff knee interferes with locomotion, and the patella guards against this. Paul's nephew was such a protection (Acts 23:16, etc.), and was used of God to enable the beloved apostle to continue his triumphal "march," although a prisoner. In kneeling, the protection of the patella, more or less direct, insures that no injury occurs. We need never consider prayer a hindrance to spiritual locomotion. Time spent on our knees will be followed by spiritual alertness:"They shall run and not be weary" (Isa. 40:31).

The tarsus, as the seven bones of the ankle and upper foot are called, is where the person touches earth. The heel-bone, the calcaneum, is the largest and strongest; it is not only a support but a lever to which the main muscle of locomotion, the gastrocnemius, is attached by the strongest tendon of the body.

These seven irregularly shaped bones of the tarsus, bound by ligaments, are wonderfully adapted for their purpose-strength and mobility. The seven may remind us of the perfect standing-as the blood was sprinkled seven times before the mercy seat (Lev. 16:14), which also admits of the movements needed in the walk-"Walk before Me and be thou perfect" (Gen. 17:1). We surely dare not deny the provision for our walk-"He that saith he abideth in Him ought himself also so to walk even as He walked" (1 John 2:6). Equally must we own our dependence upon Another for the strength to do this. This is imparted at the very first, and yet the sense of dependence must never be lost. "His feet and ankle bones, received strength," βάσεις, the foundation, or base (Acts 3:7), and this was followed by the leap of joy and the steadfast walk which followed.

The five bones of the metatarsus, or instep, suggest the measure of our responsibility in our walk, and these are followed by the fourteen phalanges, three for each of the smaller toes and two for the great toe. Here the 2 x 7 give testimony to the provision for the walk, and the three in each toe, with the two of the controlling one might well be translated in the language of Scripture, "Enoch walked with God," activity in communion.

While speaking of the bones of the lower limbs it will not be out of place to mention that walking is not acquired in the new born babe until the formation and hardening of the bones has progressed sufficiently to insure safety. Any undue precocity in this direction is to be checked. Birth, nutrition, growth, will eventuate in a walk as Royal Priests in due time (1 Pet., chap. 2). We cannot force the babes; a reaction or permanent disfigurement will follow.

How important too is proper bone nutrition, that the limbs of the little one may be kept from rachitis with its attendant deformities and feebleness. Here both literally and spiritually the "milk of the Word" with its stable calcium is indicated.

The fifth group of the bones of the skeleton is composed of the bones of the arm, with the "girdle" of the shoulder. As the bilateral arrangement is complete here, we will speak of but one side at a time. The "girdle" is composed of two bones, the clavicle, or collar-bone, in front, and the scapula, or shoulder-blade, at the back. By articulation with the sternum, or breast-bone, at one end, and with the scapula at the other, the two clavicles complete the circuit of the upper part of the trunk, and thus is formed the support for the arms. If the clavicle is broken, or the shoulder dislocated, the arm drops helplessly.

The shoulders, practically formed by the joining of the clavicle and the scapula, are synonymous with strength. The breastplate of the High Priest was fastened at the shoulders and at the girdle. Thus it reposed upon his bosom. "Whose love is as great as His power" gives the meaning. Here the Shepherd put the sheep to carry it with rejoicing home. Here the government safely rests (Isa. 9:6). The entire framework is, we might say, focused at the shoulder. How humbling then is it for one to bow his shoulder and to become a servant unto tribute (Gen. 49:15).

The structure of the humerus, or upper arm, and its articulation is similar to that of the femur, only there is room for freer movement. The two bones of the forearm, the ulna and radius, by their articulation permit the fullest use of the hand, which is a marvel of adaptability by reason of the "universal joint" at the wrist, or carpus. The eight bones of the latter remind us of the "new covenant," when with laws written in the heart, the labor of the hand will cease to be the toil of legal effort. The metacarpus, with its five bones anticipates the spiritual meaning of the five fingers, the measures of man's capacity and responsibility. The hinge joint of the phalanges, or fingers, preserves the directness of motion; "Whatsoever thy hand findeth to do, do it with thy might" (Eccl. 9:10).

We have thus taken a brief and partial survey of the framework of our body. How good is He who has thus provided us not only with a literal support and power for leverage in all bodily movements, but a spiritual as well. May all be used to His praise. S. R.

(To be continued, D. V.)
"Yield yourselves unto God, as those that are alive from the dead"-Rom. 6:13.

1. My EYES are to be upon Jesus-Heb. 12:2.
2. My FEET are to be in the race-course-Heb. 12:1.
3. My HANDS are to minister to others-Eph. 4:28.
4. My MIND is to beset on things above-Col. 3:2,
5. My HEART is to be established with grace-Heb. 13:9.
6. My BODY is to be a living sacrifice-Rom. 12:1.
7. MYSELF-Spirit, Soul and Body-blameless at the coming of our LORD JESUS CHRIST-1 Thess. 5:23.

"Thou hast been my help"-Ps. 63:7. "As I was.. .1 will be"-Josh. 1:5.

O fathomless mercy! O infinite grace!
With humble thanksgiving the path I retrace!
Thou never hast failed me, my strength and my stay;
To whom should I turn for the rest of the way?

Through dangers, through darkness, by day and by night,
Thou ever hast guided, and guided aright.
In Thee have I trusted, and cheerfully lay
My hand in Thy hand for the rest of the way.

Thy cross all my refuge; Thy blood all my plea-
None other I need, blessed Jesus, but Thee!
I fear not the shadows at close of the day
For Thou wilt go with me the rest of the way.

J. W. H. Nichols

CHAPTER 6

Muscular Tissue; The Structure and Grouping of the Muscles

(Continued from p. 235.)

We will now pass from the brief consideration of the characteristics of the muscular tissues to seek in their grouping and special functions some of the spiritual lessons they convey. Of the general grouping according to tissue into voluntary, involuntary and cardiac, we have already spoken. What is now before us is the classification or grouping of the voluntary muscles, which are indeed what we usually mean when speaking of the muscles.

From their size and general function of overlapping the various joints in order to produce motion, we cannot limit the muscles within the exact boundaries separating the skeleton into its five main parts. And yet we shall find that they do fall in a general way into the same classification. We shall therefore use that as our guide in their grouping. (1) Those specially connected with the head and neck; (2) Those linked with the spinal column and back; (3) The muscles of the thorax; (4) The muscles of the lower limbs, and (5) Those of the upper limbs. The fact that they largely, though not exclusively, derive their names from their location shows the naturalness of this grouping.

1. muscles connected with the head and neck. The number of these is very large, there being some thirty facial muscles. We will group them under seven general heads:(1) Muscles of the skull, (2) of the eye, (3) of the nose, (4) of mastication, (5) of the mouth, (6) of the tongue, (7) of the neck.

(1) One large, broad muscle extends from the back of the head, the occiput, to the tissues of the eye-brows. It is divided into two parts connected by the tendinous formation on top of the head. The entire muscle is called from this twofold partition the occipito-frontalis muscle. We might think of the skull being without a muscular covering, which would make it entirely rigid. It is not only protected by this muscle, but this gives a mobility to the covering. This is especially noticeable in the frontal part which elevates the eyebrows and causes the transverse wrinkles in the forehead. How expressionless would the face be, were there no movement in the upper part of the countenance. These wrinkles are the marks of thought, not necessarily of care and anxiety, but rather of experience and taking a wide and distant view of things-"lifting up the eyes" might thus be suggested. On the contrary, the marks of care and of intense thought are the vertical lines, produced by two of the nasal or facial muscles, the corrugator supercilli and the pyramidalis nasi, which draw down the inner angle of the eyebrows.* *Gray's Anatomy, pp. 320, 324, The Palpebral and the Nasal Region.* Anticipating a little the significance of this facial muscle we can see in it the concentration that is occupied with a close view of what is near by, which is very necessary, but needs to be controlled, or it will lead into undue occupation with the things of earth, begetting care, suspicion and the accompanying characteristics of a one-sided view of things. "Casting all your care upon Him, for He careth for you" (1 Pet. 5:7), is the indicated remedy here. Not to have care indicates the indifference of the carnal mind; to be overwhelmed by it is the mark of lack of faith. May the Lord preserve us from both extremes. Let us take a calm and truthful look at things as they are; and then lift up our eyes to Him from whom alone our help cometh (Ps. 121:1,2).

(2) Following our grouping, we must speak a little in detail of the muscles of the eye, of which there are eight. These are in pairs, moving the eye in opposite directions; the superior and inferior rectus turning the eyeball upward and downward; internal and external serving the same purpose laterally, and an oblique pair turning the eye upward or downward and outward. In addition to these muscles which give such variety of motion, we have the muscle which opens the eye, by lifting the upper lid, the levator palpebrae superioris, and the ring-like muscles which serves in one of its two parts to close the eye forcibly, and in the other to carry on the constant automatic action of winking the eye and keeping its surface moist from the lacrimal sac, with the aid of other minute muscles.

Here we have a variety of detail that is largely self-explanatory. Considering the eye as the organ of faith-seen in the uplifted serpent and its divine explanation, Num. 21:7-9; John 3:14-16-we are reminded of many things. It has often been said that we are not to consider the strength of our faith or its inward character, but its direction. Has it the proper Object? Thus the sinner is not to look at man or his feelings, or his circumstances, but at Christ alone, lifted up on the cross. How blessedly adjusted are the faculties of faith which turns from the right or left to behold Him who said, "Look unto me and be saved, all ye ends of the earth" (Isa. 45:22). The Hebrew verb here translated "look" is panah, primarily, to turn, which accords beautifully with the significance of these various muscles at which we are looking. In Numbers 21:9 there is a different word, from the Hebrew root nabat, meaning "to cause to look intently." This is connected with the state of the heart, Lot's wife looked (nabat), with her heart in Sodom (Gen. 19 :26). Very blessed is the word, "Look (nabat), ye blind, that ye may see," or "behold" (Isa. 42:18). "With the heart man believeth unto righteousness" (Rom. 10:9,10). Thus we have both the inward and the outward condition of faith provided for. Passing from the first look of faith which saves, we find abundant illustrations of its use in our daily life. "We walk by faith" (2 Cor. 5:7). How necessary is the proper direction, which these various muscles indicate. "Let thine eyes look (nabat) right on, and thine eyelids straight before thee" (Prov. 4:25). "Looking unto Jesus, the author and finisher of faith" (Heb. 12:2). The Greek word here, φoράω, suggests the "looking away from," having the eye of faith steadfastly fixed upon the Lord alone. How necessary then are these elements in our faith which will keep us looking steadfastly unto the one sole Object of faith. Thus these muscles remind us how we need to have our faith called back from any other object to Himself alone. Well do we need to pray, "Turn away mine eyes from beholding vanity, and quicken Thou me in thy way" (Ps. 119:37).

Similarly, the orbicularis palpebrarum, the muscle enabling us to close the eye forcibly, reminds in a twofold way of man's responsibility. "Their eyes they have closed" (Matt. 13:15), shows the refusal of the light. "Men loved darkness rather than light, because their deeds were evil" (John 3:19). Darkness is man's willing choice. All creation speaks of God's "eternal power and Godhead" (Rom. 3:20); but refusing the light, they are left to their own darkness and the corrupt fruits that go with "the works of darkness" (Eph. 5:8-12). But there is the other meaning of this most important organ-to close the eyes to that which should not be seen. Alas, how often has the failure to do this wrought havoc in the soul. David's eyes (2 Sam. 11) led him into sin. Moses closed his eyes to all the glamor of Pharaoh's court, refusing it all (Heb. 11:24-26).

This grouping of the ocular muscles speaks also of our corporate functions. Both in doctrine and in our pathway we need one another. God's truth is divinely perfect, but everyone is apt to have but a partial, and, we might say, one-sided view of it. In the full apprehension of truth, we may need to have our partial views corrected by what others supply. The ignoring of this has given rise to much erroneous teaching. "All error is part truth," is a proverb which states an important point. Hence the importance of conferring together over doctrinal or other views of truth, of having the positive help given by that which each supplies. The ultimate test is, of course, the whole word of God, but we get the survey of it through that which each member of the Body contributes. S. R.

Drawing Water for Others. Moses had several anticipative opportunities of acting as a deliverer before he entered upon his life work as leader of the people of God out of Egypt, and through the wilderness. When he set one of his brethren free from the oppression of an Egyptian we read, "He thought that his brethren would understand that God by his hand was giving them deliverance" (Acts 7:25, J.N.D.). Apparently there was some thought-partial and incorrect-of his future great work. He is obliged to flee from Egypt, and coming into the land of Midian, he again finds opportunity to help the oppressed. The daughters of the priest of Midian, who cared for their father's sheep, had been hindered in their work by other shepherds driving them away from the troughs they had filled for their sheep. Moses delivers them from their oppressors; and supplies the need by drawing water for them.

There is constant need of water. It is a "dry and thirsty land," this world, and the Lord's sheep must have their thirst constantly quenched. Those who care for them are sometimes hindered in their work, and it is a great privilege to be permitted to help in this supply. There is no stint in the exhaustless source; but to draw it sometimes is necessary, that the lambs and sheep may be cared for, who cannot draw for themselves.

The Word of God, as ministered by the Spirit, is the water, and every believer has this fountain-the indwelling Spirit-in him, "springing up into everlasting life." But the Word is here for the diligent one to make use of for himself and for others. Here is where the service of a "drawer of water" may come in.

First of all we draw for ourselves. Water which flows between the banks of a stream carries refreshing to the plants and grass as it goes on, while that which comes through iron pipes deposits but rust; though it may reach those at a distance, it does not help the channel. May we be like the fertile banks.

But there are thirsty souls who need the water of the Word, and it is well to remember the Lord's assurance about giving a cup of cold water "unto one of these little ones in the name of a disciple" (Matt. 10:42).

This means daily occupation with the Word.

For the water must be freshly drawn to be cold. What an incentive we have here to make good use of the well. If we do not read the Word, meditate on it, we will have no "water" to put before the sheep. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16). While a few favorite and familiar verses are always helpful, there is a richness, a fulness and variety which meet every need. So there will be abundant water for the Lord's thirsty ones, and the water of life to the unsaved.

The Bible is the Word of Christ; and it is this which makes it so satisfying and suitable.

"Oh, Christ, He is the fountain,
The deep, sweet well of love."

The holiness it inculcates is not based on the requirements of a stern and unyielding law, but is the fruit of a new life imparted by, and linked with the Person and work of our Lord Jesus Christ. The Holy Spirit delights to take of the things of Christ, and unfold them, not merely before the mind, but in the heart-"The eyes of your heart being enlightened."

To draw water for others then means to put the blessed Lord before them in such a way that they can drink, be blessed and refreshed, and strengthened for the path He calls to. The world, and its prince, is ever offering the "broken cisterns." Even the children of God are deceived, and their hearts become parched, from lack of the soul reviving truths of the Lord Jesus. It is quite significant that in John, where His person is prominent, we have water spoken of a number of times. May His grace make us to be drinkers of and drawers of this living water.

The Saint's Weaning Time. It is grateful to me to write to one who feels the raging of the storm, and is at the same time seeking to find-and finding-shelter in the Lord.

What can we say? Does He remember our frame? We are prone to think He does not.

The time of weaning is a time of great suffering, but it is a necessary time. No soul learns real independence of infant help until it is weaned. It is surprising how many nurses we have, and it is just in proportion as we obtain strength to go without any of them that our age or advance in life is determined. I believe (except very few) that each of us is going through a process of weaning, and what is it for? Simply that in our given strength we might be able to depend on God, without the medium of that which betokens our personal weakness.

The suffering connected with weaning arises from the deprivation of something with which we connected the blessings of life. This may occur in many ways. Satan thought Job could not be weaned, for he said, "Take from him all that he hath, and he will curse Thee to thy face;" but Job was weaned. The soul is weaned when it can worship God and pray for others. I do not worship, nor can I, unless my soul is engaged with God; and I cannot really pray for others if engrossed with myself or the things dear to me.

If I am occupied with myself and the loss of any of the channels of comfort, God must wean me, and, oh, what days and nights of bitter soul-tears are shed whilst the soul is weaning from some long-enjoyed mercy! Is it that He who gave His Son would deny us any good thing? Oh, no! But He must wean us, or we should never know really how to depend on Him, apart from any human or natural intervention.

No doubt Paul often spoke of having no confidence in the flesh, but it was in the prison at Rome that he felt he was entirely weaned. Any soul who has been marking his own progress, from the moment God began to wean him, or deprive him of things dear to which he clung, until he was weaned (or rested on God, independent of his loss), can tell of the momentary lulls and rapidly succeeding agonies of soul which marked the desperately dark tunnel through which, in experience, he passed, until the light and joy of the presence of God was reached. Oh, how God pities us in all this anguish! But He cannot give up until He has secured our blessing.

He cannot relax His hand, but He furnishes us with many lamps to modify the chill and darkness of our subterranean travel. -selected.

"There are three things I find in the often trying, toilsome life of faith:first trusting God that nothing can hinder His accomplishing His purpose. All that his brethren did to frustrate the accomplishment of Joseph's dreams, just led to that accomplishment. They sent him to Egypt. The hard and wicked accusation against him in Potiphar's house, put him in prison, where he met the butler and baker who brought him where the dream was fulfilled.

"Next, for us, simple obedience, taking God's mind for wisdom, and doing His will. He has a path for His saints in this world; in it they find Him and His strength, though perhaps the life of faith be dark:then, if we know the purpose of God, light is in the soul. But the path He will guide us in. It may seem dark, but if His, it is the way of arriving at His rest.

"But a single eye, seeking nothing but Christ, is the secret of certainty of walk, and firmness as having the secret of the Lord with you. But what a calling! We have to walk worthy of God who has called us to His own kingdom, and yet what a joy to be associated with Himself! And we know His purpose is to glorify Christ, and so we seek that, in walking worthy of Him and serving Him in love."-J. N. D., extract from a letter, about 1880.

"This Lord is faithful and full of tender compassion; of whom should we be afraid except of ourselves? There we have reason. Trust in the Lord, and be doing good. Our time is a time to sow, but if faithful, the sheaves will come in due time. It is by faith and patience we shall inherit:God means it should be so."-J. N. D.

"Did you never taste what the poor prodigal did when his father's arms were round him? The flowing of God's mercy to your soul, is not from any suitability in yourself to receive it, but from the strange marvelous ways of God. When His mercy reaches the soul, it comes in the revelation of the character of God in love."-G. V. W.

Is the plain word of God to all, without exception, who come to Christ, who believe in Him. Having been brought to see our need as sinners, and to trust in Jesus, the full blessing of God is ours. "Blessed are all they that put their trust in Him." Faith believes it just because God says it, and the feelings follow. The good news fills the soul with joy unspeakable and full of glory. When self has been silenced, and the word of God allowed its right place in the heart, the believer enters, in measure, into the very joys of heaven. The precious word of God will not be truer there. Therefore we ought to know our blessing now as perfectly, though not so fully, as we shall do when enthroned and crowned in glory. But before this happy condition of soul is enjoyed, self, or the flesh, must be judged, broken, and mortified. This needed work of self-judgment must begin with conversion, and never cease while we are here. It is founded on the work of the cross. There God judged the sin of our nature, and our many actual sins (Rom. 8:3; Heb. 9:28; 1 Pet. 2:24). We should have the same thoughts of sin and self, and Christ and the cross, as He has. A. Miller

"All unrighteousness is sin" (1 John 5:17.)

"If any man see his brother sin a sin not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death:I do not say that he shall pray for it. All unrighteousness is sin; and there is a sin not unto death" (1 John 5:16,17).

"Brethren, if any of you do err from the truth, and one convert him:let him know, that he which converteth a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:19, 20).

"And above all things have fervent love among yourselves:for love shall cover the multitude of sins" (1 Pet. 4:8).

All sins, then, short of that which is unto death and that which may be "against the Holy Ghost," can be "forgiven unto the sons of men" (Mark 3:28-30); and we can pray for and seek the restoration of any "brother" and get the forgiveness and recovery we ask for.

"Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven; for where two or three are gathered together unto my name, there am I in the midst of them"(Matt. 18:19,20).

Is there anything equivocal about the above citations? Can any other modification than that as here given by the inspiration of God change the plain meaning of such words? Have we any right to say, "But," and then seek to reason away the brotherly responsibility laid upon us by "the Holy Spirit of God?" Would it not be "SIN" for us to try to disqualify ourselves from this law of "the brotherhood?"

Peter enjoins:"Love the brotherhood" (1 Pet. 2:17).

It is equally a "sin" NOT to forgive-it is anti-christian NOT to forgive-it is a grief to "the Holy Spirit of God" (Eph. 4:30) NOT to forgive (5:32).

When we "see a brother sin a sin which is not unto death," must we go about to stir up others to put away from amongst us, instead of, as pastors, to seek his recovery and restoration?

One under Sinai's law could always find the stone heap; and was ever ready to "cast" them at the transgressor:but this is NOT Christianity.

There were some in Samaria, who, because they would not receive our Lord Christ, which, in the eyes of James and John was an unforgivable sin, they would destroy them with fire from heaven. But He turned and rebuked them, and said, "Ye know not what manner of spirit ye are of" (Luke 9:54, 55).

To refuse to forgive a brother whom we "see" as having sinned; and to seek not his restoration and recovery, is a SIN AGAINST CHRIST; to "cast a stone" at him, is to cast a stone at our Lord Christ:"Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto Me" (Matt. 25:40,45).

Do we not carefully bind up a wound inflicted upon any part of our "body," and mollify it with ointment, and nurse it gently until healing is complete? NOT to do this is to sin against the "head" of the body; and against every other "member" of it-"THE BODY IS CHRIST" (1 Cor. 12).

Yes, "Call sin by its right name," but do NOT call other sins by any other name.

There can be no salvation nor recovery from sin and error, except where there is genuine repentance toward God-"A broken and a contrite heart, O God, Thou wilt not despise" (Ps. 51:17).

Nor can there be any repentance accepted, save as God grants it (Acts 11:18); but we know that as "now is the accepted time" (2 Cor. 6:2), that God is very gracious and READY to forgive (Acts 10:44), for reasons stated in Rom. 11:25.

This, too, is exhibited in the "father" in Luke 15:11-32. But there was a punctilious brother, exacting and unforgiving, out in the field, whose heart was hard and cold, and not ready to forgive his brother; he was not in a spiritual state of mind to determine the genuineness of that repentance in his brother, as could the father- he was not in communion with his father's mind-his own spirit was at work-"he would not go in."

The words in the foregoing paper were written especially with the view of repentance on the part of those in whose power it is to forgive. If we are ready to forgive, we do not have to wait for the erring brother to say "I repent" (Lk. 17:3, 4), before we forgive him in our hearts. True forgiveness must be "from your hearts," to be acceptable with God (Matt. 18:35); and if from the heart, the Holy Spirit must prepare in us the spirit of forgiveness, so that when the brother says, "I am sorry," we can as quickly and generously forgive, "even as God for Christ's sake hath forgiven you" (Eph. 4:32). To be "tenderhearted" means that we are in a spiritual state of readiness to forgive.

There is a subtle snare from the enemy, to render us so incapable of forgiving another, that we cannot tell when genuine repentance begins, nor its depth in the trespassing brother. But this is God's work, not ours; we can so grieve the Holy Spirit of God (ver. 30), as to hinder His work in another, by our cold, unsympathetic, exacting attitude toward him; if our own spirits are tender, "it cannot be hid" (1 Tim. 5:30); and the erring brother may know that forgiveness awaits him when he will "turn again to thee" (Lk. 17:4).

God ofttimes, if not always, would use the case of a transgressing brother to TRY US-to foster in us that brotherly tenderness so essential to true Christian fellowship:because the erring brother may be very sensitive- if repentant, his spirit is broken-and we can easily freeze that up, and so "destroy" the weak brother "for whom Christ died," and thus destroy the work of God!

Job was "a perfect" and an "upright" man, very punctilious with his offerings for each one of his children "continuously" (Job 1:1,5); but we do not read that he offered any for himself:he "eschewed evil," helped the poor, gave alms, very correct and righteous in his conduct; but do we see anything like tenderness toward his peers as to their knowledge of the "truth in the abstract" toward his brethren ? God would soften his spirit-are we better than he? He would teach "my servant Job" how to repent, to abhor himself, before he could rightly pray for his brethren.

Jonah would prophesy destruction upon an impenitent Nineveh; but he could not forgive a penitent city-he could not forgive like God. So he sat down in a safe, distant place to watch, "till he might see what would become of the city" (Jonah 4:5).

We may prophesy dire happenings to others, and then take a safe distant place and watch, Jonah-like, to see our prophecies come true, too far away to note the quiet work of the Holy Spirit of God in the erring one; and we are surprised to learn that God is blessing them, even before we saw any signs of repentance in them. Why? Because we ourselves are not in a state of penitence, so that we can exercise true discernment as to His work in others:we keep ourselves too jar away from them!

"They watch for your souls" (Heb. 13:17); yes, as God watches, but not in a paternalistic way, a spirit which would assume the place of a benefactor, but ever "as the younger" (Lk. 22:26); and as "ensamples to the flock" (1 Pet. 5:3). S. A. White

(Col. 3:9-11.)

(Continued from p.473.)

The exhortation regarding what we are to "put off" continues with "Do not lie to one another"-do not speak falsely or deceitfully, do not utter falsehood. In our intercourse there is to be nothing feigned, no guile or hypocrisy, nothing of a deceitful character, or of that fleshly trickery in speech or act by which some advantage over another is sought, or attempt made to catch one in what will be turned against him. So spake the scribes and Pharisees, the Herodians and the Sadducees (Mark 12:13; Luke 11:54; 20:20). Words may be smooth as butter, yet war be in the heart; softer than oil, yet be drawn swords (Ps. 55:21). Good and fair speeches may be made to deceive (Rom. 16:18); words may be vain, enticing, used to beguile (Eph. 5:6; Col. 2:4); flattering, to cover a covetous aim(l Thess. 2:5); feigned, for selfish gain(2 Pet. 2:3); grievous, which stir up anger(Prov. 15:1); malicious, to gain power (3 John 10). In all such speech the element of falsehood enters to a greater or lesser degree. A heart and mind not kept purged from what is fleshly and selfish, searched and judged daily in the sanctuary, may easily and quickly fall into deceitful ways, of which words become the expression in dealing with others.

Next to the danger of having an ungirded mind (a mind allowed to run into any channel or be set upon any object which may present itself, instead of being held in leash and by the power of the truth directed into heavenly and holy things) is an unbridled tongue-a tongue sending forth the sparks of nature's fire which has been allowed to burn, instead of being quenched at once by the water of the Word. That Word is needed to gird the mind and bridle the tongue, if our word is to be "always with grace, seasoned with salt." Speech is like the bit in a horse's mouth or the rudder of a ship; it may guide into good or evil. Our words may minister grace and edify, or set on fire the course of nature and promote the outbreak of lust, anger, passion, strife, emulation, bitterness. Speech may be malicious, hypocritical, characterized by invective or innuendo, framed to hide the real purpose and catch the unsuspecting. A mere question may be used to arouse suspicion about or cast reflection upon another. A statement may be so repeated, its form so altered, or such isolated use made of it, as to materially change its meaning, causing another to be falsely represented, his thought or purpose misinterpreted or he may be made to appear positively evil. Such is often the character of this world's speech; men deal with one another after this fashion. It is the way of the flesh, that nature in which insincerity predominates, in which deceit and self-interest are interwoven. Even social intercourse in the world is more or less stamped with this character. We still have this nature in us. We are warned not to permit our speech to be tainted with its corruption. To speak half of the truth, or tell as much as may serve our purpose, may effectively further injustice and unrighteousness. Such false dealing is to have no place with us. It is of a lying character, though our carnal state and worldly spirit may blind our eyes to it.

The law itself said, "Ye shall not steal, and ye shall not deal falsely, and ye shall not lie one to another" (Lev. 19:11); and the grace of God so teaches us here, and in Eph. 5:28; Titus 2:10-12.

Falsehood is characteristic of the old man. Having put him off with his deeds it is not to be found with us. We are not exhorted to put off, it is accounted as done -"having put off."

What are we to understand by the old man and his deeds? As to the latter, plainly, lying is one of them, and also the other things already mentioned in our chapter.

In answering our question it may be well for us first to digress so far as to consider several antitheses used by the apostle Paul.

1. The natural man and the spiritual man (1 Cor. 2:14,15).

2. The fleshly, or carnal man, and the spiritual man (1 Cor. 3:1-4).

3. The outward man and the inward, or inner, man (2 Cor. 4:16; Rom. 7:22; Eph. 3:16).

4. The old man and the new man, mentioned in our verses, and in Eph. 4:22-24; Rom. 6:6.

Then there is the "one new man" (Eph. 2:15). which is not the same as "the new man," but refers to Jew and Gentile formed in Christ into one body, the Church, of which He is Head.

Now the natural man is simply man as born into the world, born of the flesh, and remaining that, no matter how learned or cultured he may become. He does not receive the things of the Spirit of God, he can not learn or appropriate them. In contrast the spiritual man is one born of the Spirit, having the divine nature and the life of God, who, having received the Spirit, in His power enters into the things of God which that Spirit alone reveals.

The Corinthians were no longer natural men, for they had believed the gospel, and were born of the Spirit, who also dwelt in them (1 Cor. 15:1,2; 6:19). Yet the apostle could not speak to them as spiritual, but as fleshly, That was their state or condition. They were not being energized by the Spirit. They were influenced by what was of the natural man, by what he esteemed wisdom and power; therefore by the world and what pleased the flesh. How would the apostle speak to us to-day? As those who walk as men or as those who walk by the Spirit?

Thus the spiritual man is one not only born of the Spirit, but one whose judgment, affections, and manner of life are under the Spirit's control, as it is said, "If we live by the Spirit, let us walk by the Spirit" (Gal. 5:25). The natural man is the unregenerate child of Adam, alienated from the life of God, who walks according to the course of this world. The fleshly or carnal Christian is one who walks according to man, so that what is natural to men manifests itself as it did among the Corinthians who were in this state.

The outward man is the material body, the earthen vessel, our earthly tabernacle house. The inward man is the immaterial or spiritual, with which the Spirit identifies Himself, so that there is renewal day by day in the knowledge and joy of those realities, those things which, though unseen to the eye of the outward man, the eye of sense, are eternal, and are blessedly visualized by the eyes of the heart enlightened by the indwelling Spirit. Compare Eph. 1:18, N. Tram., 3:16; Rom. 7:22. These expressions contrast the two parts of a man, as the others – natural, spiritual, fleshly or carnal – speak of three conditions with which a man may be identified. As a believer he passes out of the first, because as such he is born of the Spirit, but such an one may be found either spiritual or fleshly.

The two expressions particularly before us-the old man, and the new-neither refer to parts or conditions relative to men, but rather to the totality of what we were before regeneration and what we now are as new creation. They speak of more than of two natures. The old man is always spoken of as being put off, and the new man as being put on. They do not exist together. "The flesh," the evil nature, we recognize as still in us, not put off. But the whole course of life, the former conversation, the old man which goes on in corruption according to the deceitful lusts, hi fact all that we were as natural men, not born of God, is put off. That is no longer the form of man in which we live. As the new man stands linked with Christ, so we may think of the old as linked with Adam, the fallen head. Thus this expression, "the old man," comes to mean the entire standing and order of life belonging to the first man as fallen, which found its manifestation in each of us as natural men, so that not only the old man is set in contrast to the new, but "our old man," as belonging to us and characterizing us as born of the flesh. This in its totality is viewed as crucified with Christ, and the believer is said to have put it off. This is the reason why he should not be found doing what is here proscribed. He is no longer identified with the old man. This is not now the sphere or order of life of the Christian, nor is the headship connected with it that under which he stands. He is not "in flesh," for they that are in flesh cannot please God, and along with this there is "the mind of the flesh," which is death, and enmity against God. Such is the natural man who is according to flesh and minds the things of the flesh, not having the Spirit which all have who are now Christ's. Man in the flesh is one in whose members the passions of sin bring forth fruit unto death.

Of believers it is said, "When we were in the flesh," but this is so no longer, it is ended in the death of Christ. Having died with Him, we are raised with Him. Now the antithesis is "in Spirit," "the mind of the Spirit," "the things of the Spirit," since we are born of the Spirit and He dwells in us. This is consequent upon the faith which appropriates the redemption in Christ Jesus, coincident with which it become? true that we have put off the old man with his deeds, and have put on the new man. This new man is the entire standing and order of life in which Christ is everything and in all. As the old man stands identified with the evil nature, so the new stands with the divine nature, and is the totality of those dispositions and activities associated with the new headship, under which the believer now stands. This found its perfect exhibition in Jesus, and as found in us is God's new creation-work in righteousness and holiness of the truth.

What we find then in these two expressions is the truth of a complete change of place and relation which is apparently intensified by the use of the term man. What we were and what we are is as different as two men would be who were entirely opposite in all that constituted them and stood related to them.

While Eph. 4:22-24 appears to be a parallel passage to Col. 3:9,10 there are interesting differences in the words used. For "old" the same word is used, but "new" in Ephesians is kainos, having reference to quality, kind, and in Colossians, neos, new in reference to time, as having recently come into existence, young. The thought in Ephesians is wholly new in sort or kind, totally different in character from the old. In Colossians it is wholly new, as young, not only what is different but a true new beginning in life. Thus we have two aspects of the new man, his total difference in quality or character to the old, and his freshness or youthfulness, new as what now begins.

This difference, it would seem, agrees with the character of the epistles. In Colossians the emphasis is upon the believer's practical new life according to the truth of death with Christ, being raised with Christ, and Christ in heaven his object. Thus the man he puts on is new as not having previous existence; it is our new beginning with God, our renewal according to His image, even Christ, and into full knowledge as revealed in Him.

In Ephesians the apostle maintains the entirely different (and in that sense, new), character of the Christian place and relation as a creation of God according to His own nature, in contrast to the old place and relation, that of spiritual death, darkness and wickedness, as estranged from the life of God.

Renewal is spoken of in both passages, but here there is difference also. In Ephesians, where kainos is used with man, the word for renewal is ananeoo derived from neos. In Colossians, where neos is used with man, we find anakainoo derived from kainos. Thus in the former the renewing work of the Holy Spirit in connection with putting on the man which is new in character, in kind, in quality, is spoken of as the impartation to the believer (in respect to the spirit of his mind) of the newness, the freshness of youth. This makes the spirit of our mind wholly new, such as we did not possess before, while what is connected with this is the character or nature of the new man. Hence there is immediately said of it, "According to God created in righteousness and holiness of the truth." It is of the very nature of God.

In Colossians the relation is reversed. There renewal is spoken of in its character or nature (anakainoo), and hence linked with this we have what answers to the new man as spoken of in Ephesians and yet adds to the thought, for it is not only the righteous and holy nature of this new creation work, but the fact that this renewal is into full knowledge as found in Christ who represents and glorifies God, who is His image. What a blessed and wonderful thing! As new creation we participate in the nature and fulness of God as found in Christ; the new man is created according to this. This divine work of renewal produces what is new in the sense of youth-fulness, in which we may say it abides, neither age nor decay come upon it; and what is thus produced is also new in character, being in no sense a modification of the old.

How complete is the change of place and relation indicated by these contrasted expressions! They emphasized that the new is entirely God's work. The blessing of the change lies in that all is according to God in righteousness and holiness ; and that it is "into full knowledge," not partial but complete, and in it we grow up into Christ, since it is according to the image of Him, Christ, the image of the invisible God, who has created this new man and commenced and carries on the renewing work in us by the Holy Spirit.

In this new man all those distinctions which belong to the old man are not found; but Christ is all and in all. He is the blessed and glorious Object before the new man, and He is in all believers. He is ministered to us by the Holy Spirit, for He is all that the new man is, so that He only can now satisfy those who have entered into this change of place and relation.

These things are to be so appreciated and appropriated by us that our practical lives shall receive their character from them. This means that we will bear present likeness to Him who is the image of God, the perfect representation of all that is God's nature in which as believers we now participate. The development of this follows. John Bloore

(To be continued, D. V.)

"WITH THEM THAT CALL ON THE LORD OUT OF A PURE HEART"

(Continued from p.473 of Vol. 44.)

The responsibility of the child of God is to please Him, and for this he must be obedient to His Word and acquaint himself with it; and this is not legality, for the new nature delights in keeping it. The believer is called to "the obedience of Christ"-to obey as He obeyed.

In writing to Timothy the apostle, in his first letter, instructed his beloved son in the faith "how to behave in the house of God, the assembly of the living God, the pillar and ground of the truth" (1 Tim. 3:15), for departure from the truth was not as yet characteristic of the assembly. Years after, when in Rome, as the prisoner of the Lord, the Christians in Asia Minor where he had labored so much, turned away from him (2 Tim. 1:15); Demas had turned aside to an easier path than the "testimony of the Lord" called to (2 Tim. 4:10), and at his first appearance before Nero, no man stood by the aged apostle (2 Tim. 4:16). In his last letter to this devoted servant, so "like-minded" with the apostle, he speaks of the last days of this Church dispensation as "perilous times"-times that would be characterized by a refusal of sound doctrine; a race after something new; turning away from the truth to fables; heaping to themselves teachers, having itching ears (2 Tim. 4:3, 4).

These perilous times are manifestly upon us. "The mystery of iniquity" which was even then present, more and more apparent as the end draws near, culminates in the revelation of Antichrist. It was foretold that "false teachers would bring in damnable heresies, even denying the Lord that bought them" (2 Pet. 2:1), also that "evil men and seducers shall wax worse and worse, deceiving and being deceived." So that, not recovery was prophesied, but that the professing body becomes a false witness.

As we have already seen, God has not left His people without direction for days of sad departure; He has marked out a plain path for one who desires to be faithful to the end, and the apostle in this 2d epistle to Timothy, gives explicit direction for God's servant amid the iniquity, corruption and disorder of the professing body holding a place of responsibility as the House of God.

What a stay to the soul to be assured that "The firm foundation of God standeth sure, having this seal, The Lord knoweth them that are His; and, Let every one who nameth the name of the Lord withdraw from iniquity" (2 Tim. 2:19, J. N. D.) It is surely a consolation in days when so many of the Lord's people are immersed in worldly schemes and unholy associations, when the line of demarcation between Church and world is well nigh obliterated, that He knows those who are His. But the believer-as set apart to God and bearing Christ's Holy Name-is responsible to "withdraw from iniquity." In the verse following, the professing body is likened to a great house where "there are vessels of gold and silver, also of wood and of earth, some to honor, some to dishonor;" and he that purges himself from the unclean vessels shall be "a vessel unto honor, sanctified, meet for the Master's use and prepared unto every good work." What direction could be more explicit?

The words of another may be fittingly quoted in this connection:
"The whole of that which calls itself Christian is looked at here as a great house. The Christian is in it outwardly, in spite of himself; for he calls himself Christian (and the great house is all that calls itself "Christian"), but he cleanses himself personally from every vessel which + is not to the Lord's honor. This is the rule of Christian faithfulness; and thus, personally cleansed from fellowship with evil, he shall be a vessel unto honor, fit for the Master's use. Whatsoever is contrary to the honor of

Christ, in those who bear His Name, is that from which he is to cleanse himself.

"This separation from evil is not merely negative; it is the effect of the realization of the Word of God in the heart. I then understand what the holiness of God is, His rights over my heart, the incompatibility of His nature with evil; I feel that I dwell in Him and He in me; that Christ must be honored at all costs; that which is like Him alone honors Him; that His nature, His rights over me are the only rule of my life. That which thus separates me unto Him, and according to what He is, separates me thereby from evil. One cannot walk with … those who dishonor Christ, and at the same time honor Him in one's own walk" (Synopsis, vol. 5, p. 189).

These are words which we do well to consider. Painful as it may be to separate one's self from those otherwise estimable, the one who desires to be true to Him must withdraw at all costs.

It may mean a narrow path, and as man estimates, "hinder our usefulness," but the servant's business is to obey; and the apostle anticipating this says such an one is a "vessel meet for the Master's use, and prepared unto every good work." How can one have fellowship with those who in practice deny the truth? How can one walk with those who in practice deny the Lord His place in the midst of His own; who constantly quench the Spirit by the substitution of man's order? And how can one keep "the unity of the Spirit" with those who practically deny it?* *"Here too faith must be exercised, the very consequences which men threaten with, may seem in part to follow. We know Him who had to say, 'I have labored in vain; I have spent my strength for naught and in vain,' but who could also say, 'Yet surely my judgment is with the Lord and my work with my God.' It is of such an one we are followers; and as the apostle has already reminded us, we are not to expect to have a path different from His. For a just estimate of our work, we may have to wait for the day of account, or perhaps for a day of resurrection."-F. W. G.*

But the servant's path is not one of isolation, necessarily, and a plain path for faith is before us in what follows:"Follow righteousness, faith, love, peace, with those who call upon the name of the Lord out of a pure heart." These principles are to be followed with fellow-believers.

Righteousness is placed first, for the spirit must breathe the pure atmosphere of God's presence, and separation from what dishonors Him is surely that. Faith is necessary to discern and walk in a path where there are no human props, and the soul has to learn what is and what is not of the Lord.

Love next follows; it is preserved by righteousness and faith for it is not mere human sentimentality that is to guide us. John, in his letter to Gaius, speaks of "love in the truth." Much is said in these days of "liberality," of "brotherly love," of "tolerance," and the like, which comes dangerously near to sacrificing truth for the sake of peace. But the last named is the issue of what has gone before. Peace has ever been, and is, the effect of righteousness and divine love.
Treading this path of faith, we are promised others like-minded. "The Lord knoweth those who are His;" we do not; but faith can distinguish those who walk with a single eye, and call upon the Lord out of a pure heart. These we are to know and own, seek their company, enjoy their fellowship. We are not promised a perfect company – a company of amiable individuals who never do any wrong, but where the Lord's honor is paramount, and where is the genuine desire to hold fast the Lord's word, it is not merely a negative separation from error and evil but a positive separation to Him as "the Holy and True;" there the faithful heart will find its rest:"I sat down under his shadow with great delight, and his fruit was sweet to my taste" (Song 2:3). J. W. H. N.

(To be continued, D. V.)

Knowing our Limitations. It is a wise man who knows his limitations, and docs not attempt to go unduly beyond them. The measure of our responsibility is our capacity. The number five suggests this, and this number is prominent in our bodies. The five fingers of our hand suggests its capacity for work beyond which our responsibility does not extend. "It is accepted according to that a man hath, and not according to that he hath not" (2 Cor. 8:12). God does not require of us the exercise of the power of the angels, "who excel in strength," nor to attempt things which might be undertaken with ease by another man. We may look at this in a number of ways, beginning at the lowest forms.

Limitation of Means. How many a happy home has been shadowed by gloom because of the simple failure to live within their means. The husband is young, his salary is limited, but he knows of a nice house which can be bought on instalments. To be sure it will be a tax, but perhaps his salary will be raised or he may find a better situation, and so the contract is made. Then a "bargain house" offers such beautiful furniture at a moderate weekly rate, and this is almost necessary for the new house. Clothing, food, recreations-all a little beyond the ability to pay for. Bills accumulate, the carefully prepared "budget" has to be ignored. Silence, planning, preoccupation take the place of the once happy talk at the table, and in the evening. Happy is it if mutual blame and recrimination do not come in. Alas, how many a happy home has thus been blighted by not knowing the financial limitations.

Limitation of Strength. A frail person cannot attempt to do what would be easily accomplished by an athlete. Long walks, physical after office hours, disregard of one's liability to take cold or to be overdone in various ways, may lead to a sickness which will lay one aside for months. Those who are advanced in age need particularly to remember this. They may see younger persons with a surplus of strength go far beyond them in exertion, or at the table, but it is happier far not to attempt to imitate them and to pay the penalty. Let the limitations be accepted cheerfully, and there will be found abundant scope for useful service. If the capital is reduced, the expenditures must likewise be reduced.

Mental Limitations. Perhaps nothing is more humbling than to be unable to "match minds" with some brilliant scholar. His attainments are far beyond ours, and his vigor of mental activity leaves us out-distanced. He is well versed in various departments of science, can talk intelligently of Astronomy, Geology, Chemistry and the laws of Physics. History seems to lie like an open book in his mind, and he is equally at home in the field of Philosophy. Let us not attempt to go beyond our measure in pretending to be his equal. Part of his equipment has come from long years of patient study-he has used his time well; part is due to a mental vigor due to inheritance or other causes. If we cannot soar with him, let us happily go on with what lies at our hand and is within our powers. Thank God, His word is not merely for the learned, but for the simple, and "Much increase is in the tillage of the poor."

Spiritual Limitations. Blessed be God, these are not permanent, but they are well-defined. Here is one child of God who has walked with Him for years, communed with Him through His Word and prayer; served Him in lowly-hearted devotion; and here is another who is a new born babe, or one who has neglected his soul's welfare and been absorbed in "earthly things." Such cannot expect to enjoy in as full a measure, or to do what is to the other the simplest expression of his nature. Prolonged seasons of prayer, happy conversations with those like-minded, joyful self-denial, bold testimony before the world-alas, to some these things are far beyond them. They must not attempt to imitate the spirituality of others, without the faith and exercise which have marked them. Our tendency is to be imitators, and without being hypocritical we may assume a spirituality which is not "the hidden man of the heart." We may launch out in service for which we have not faith, give utterance to affections and desires which we have heard from others, rather than the outflow of the Spirit from within.

No Limit to Progress. We must not be discouraged by our limitations. Discouragement may result from undue self-occupation, and none of our limits are meant to be barriers. The finances can be handled more intelligently, the energy stirred to more cheerful steady effort. The bodily health may be improved by intelligent care and regimen. The exercise be judiciously increased until one's capacity is much extended. And the mind, thank God, can be developed. Useless trashy reading, mental sloth, lack of system, may be cast aside, and one may find himself enjoying a far higher plane of mental activity than he dreamed possible. In the spiritual realm all this is most attractive. Let us lay aside every weight; let us be real in the acknowledgment of past failure and present condition. Let our prayer be simple, earnest, sincere. Let us cry after increased love for the Word, and our own souls will soon know the thrill of growth.

Wheelbarrow Religion. Someone has thus quaintly described what is all too common among God's dear people. They go when they are pushed. If they are surrounded by diligent Bible readers, they will begin to read, for a while. When some one ministers the Word in energy and power, they feel the impulse and begin to move. Exhortations stir them, only soon to be forgotten. Under some impelling enthusiasm, they undertake study, service, work; they begin to give out tracts, to read the Bible daily, to study, only to lapse into uselessness when the impulse is removed. Individuals and gatherings may be in this condition. Happy is it to have the cheer and encouragement of such impulses, but may we know more of "patient continuance in well-doing," and not be exposed to the apostle's rebuke, "Ye did run well, who did hinder you?" Let us not be mere wheelbarrows.

God's snuff-dishes and bottle. In the directions for the making of the golden candlestick, mention is made of snuff-dishes and tongs, which were used for trimming the lamps (Exod. 25:38; 30:7). The "tongs" were for removing the burned wick, in order that the flame might burn more brightly. The snuff-dishes may have been the receptacle for these burned wicks. Both were of gold. A burned wick! Yesterday it was gleaming brightly and bringing out the luster of the candlestick; to-day it is black, unsightly and useless, indeed a hindrance. The meaning is obvious. Yesterday's communion and service is to-day a remembrance only. If we dwell unduly upon it, we will find it hinders our shining to-day. We must turn from it, "forgetting those things which are behind." But God does not forget it. He stores it carefully in the golden snuff-dishes, and like the "hidden manna," laid up in the golden pot, it will be displayed in glory. Nor will it be an unsightly "wick" then, but the carbon is crystallized into the brilliant diamond. Let God be the keeper of our experiences and service. "The day" will show them in their true beauty.

Similarly God has a "bottle" in which to keep the tears of His sorrowing saints (Ps. 56:8). They are not forgotten, not "tears, idle tears," but known and felt by Him who-wept at the grave of Lazarus. One day the "bottle" will be opened, and the tears will have become pearls. Are we sad and heart-broken over some great sorrow, some failure? If we go through these experiences in company with the Man of Sorrows, we shall one day smile through them, or rather see them "lusted with His love." S. R.

Reprinted from Help & Food, Jan. 1911.

Nothing perhaps presses itself more upon the Christian mind than the subject of the children of Christian parents. We are living in "perilous times;" and many Christians do not realize this enough. Apostasy in a multitude of forms is advancing with rapid strides under cover of Christianity, making it more necessary than ever that our children be well instructed in the word of God. Nothing is so effective for this as the home, where the Christian father daily gathers his household for reading the Word and infusing it into their minds and lives. They may afterward depart from it in practice, yet, as a hook in the mouth of the fish, will it abide in them, and compel them, sooner or later, to yield to the hand of God. The Sunday School is a blessed adjunct to this. Other witnesses will there add their testimony to that of the home; and we know the power of "two or three witnesses." Then the various meetings of the people of God, where the Scriptures are in constant use, how we should value all these means of instruction, and have our children with us!-all this illustrated in the frequent gatherings and feasts of the people of Israel.

If we think we can do without these helps we will surely find ourselves and our children the losers. "Then they that feared the Lord spake often one to another:and the Lord hearkened, and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon his name" (Mal. 3:16).

We are also living in days of great pride, when not only are men subject to God no more, but are not even subject to rulers, nor to parents-days of socialism and rising anarchy. The more careful therefore should we be to instil obedience in our children's minds-not tyrannize over them, not "provoke them," but see to it that they obey, and obey cheerfully. Obedience is the very first principle, and at the root of all godliness. Many think that because we "are not under law, but under grace," therefore to command and to govern are unworthy of a Christian. It is all wrong. Grace in nowise destroys government- government in the assembly or in the family. An assembly without godly government is a ruin, and so also a family. We have seen many a time a row of children sit quietly by their mother through a long meeting without a move from one of them. They were no less active than others when free, but they were under government, and knew where and when to be quiet and reverent. Will this be the exception? or will it be the ride? Beloved fathers and the Lord hearkened, and heard it, and a book of responsibilities as such.

How encouraging it is to find in various places that many of the young recruits in the assemblies are from godly families, and from the Sunday-schools! May the Lord increase still the labor and the fruit of both! P. J. L.

CHAPTER 6

Muscular Tissue; The Structure and Grouping of the Muscles

(Continued from p. 197.)

We come next to speak of the characteristics of muscular tissue, of all kinds, which enable it to perform the well-nigh endless movements of the body. These are (1) Irritability, (2) Contractility, (3) Extensibility, and (4) Elasticity.

Irritability, or sensitiveness, is the power of the muscular tissue to receive and respond to stimulation.

Contractility is the response of the muscle to the stimulation, and is shown in its change of form, becoming shorter and thicker.

Extensibility enables the muscle to be stretched, and Elasticity is the reverse action, enabling it to return to its original form. These last two characteristics are opposites, and normally serve to preserve the muscles in readiness for prompt and smooth movement. The slight tension of each muscle is held in that way by its elasticity. Looking upon each muscle as a figure of the individual, we see in these four characteristics the adaptation of each member of the body to respond to the impulses which reach him from the controlling spirit, shown by the change from the normal rest to a tension, more or less strong according to the nature of the impulse. This contraction may be likened to one's being drawn in upon himself, answering to the girding up of the loins (1 Pet. 1:13). The relaxation and ease gives place to a calling in, and corresponding bracing and enlarging of one's spiritual powers. They become more individual, and under the control of the stimulating force.

The opposite of this nerve tone is an undue relaxation, caused by a weakness and softness of the nerve control. This is hardly the place to enlarge upon the various affections of the nervous system, which will come before us later, and it must suffice here to point out the connection between neurasthenia and the general lassitude of the muscular tissue. Fatigue, exhaustion, disinclination for exertion, are the marked features of this.

It is easy to see the moral and spiritual significance of this. Lack of tonicity of soul is only too frequent. Instead of being "ready to every good work" (Tit. 3:1), we are prone to let the hands, hang down, the knees to be feeble, with the resulting devious ways and incomplete work. For the need of oft-repeated goading to action, followed by prolonged seasons of spiritual inertia, is not a mark of health and prosperity of soul (3 John 2).

By our physical structure the normal state of the muscles is slightly tense, and the same is true of the spiritual man. May we be recovered to an alertness of soul that will lead us to "press toward the mark" (Phil. 3:14).

There are three general classes of muscles:(1) the striped, or striated, which are attached to the bony structure, and are also called voluntary and skeletal. These are the muscles of voluntary motion, largely under the control of the will. (2) The plain, or non-striated, also called visceral and involuntary, indicating their detachment from the control of the will. (3) The cardiac, or tissue of the heart, which in a sense is intermediary between the other two kinds, but is involuntary, with marked characteristics of its own.

The striated, or voluntary, tissue is marked by each cell having a number of nuclei, so that we might call it a multiple cell. These cells are quite long and are composed of the contractile substance, the nuclei, and a kind of sheath or tube enclosing it. We might say that the muscles, which are composed of these cells, show the same general arrangement. They are enclosed in sheaths, making many bundles, all elongated, and abundantly supplied with blood-vessels and nerves.

The various muscles are themselves thus closely covered with sheets of fibrous tissue, which unite them together and form them into groups, or the large individual muscles. These latter vary in shape and size according to their use, some being short, others flat, and still others long.

This very brief summary must suffice for this part of our subject. Doubtless many more analogies would be found by a more detailed analysis. What stands out is- unity in multiplicity, abundant nutrition, and complete subjection to nerve control.

So it is with the powers of the spiritual man. There are "diversities of gifts (χαρίσμαια, what is bestowed), but the same Spirit; of administration (διακovίάι, services) but the same Lord; of operation (έvεργήμαπα, effects, workings), but the same God working all in all" (1 Cor. 12:4-6). In the passage quoted the reference is largely to the whole Body of Christ, the varied gifts and operations of the different members. But the same would apply to the varied elements composing the spiritual faculties and working of the individual. The forces working in us are the resultants of numbers of distinct features. Take for instance the action of preaching the Gospel-how many elements compose it. There is "knowing the terror of the Lord" (2 Cor. 5:11); the constraining love of Christ (ver. 14); the sense of responsibility (ver. 10); the desire to please the Lord (ver. 9); the yearning love for souls, "We pray you" (ver. 20)-all distinct, and yet bound together to effect the one purpose, "We persuade men."

The same might be said of the pastoral care for souls- there is the love of the lambs and sheep, the obligation to the Lord, the sympathetic interest, the firmness and the discretion. Not one fibril is lacking in the spiritual structure, none should be wanting in carrying out the behests of the Master-"Lovest thou Me; feed my lambs, shepherd my sheep" (John 21:15-17).

What full provision is made for the nourishment and energizing of each element in all this service! None of us can plead insufficient supply or of power; "According to the power that worketh in us" (Eph. 3:20); "I can do all things through Christ which strengthened me" (Phil. 4:13).

Returning to the entire Body of Christ, we find the same great truth of diversity in unity, the same merciful and complete provision for "the effectual working in the measure of every part" (Eph. 4:16). We discern the varied gifts, but they are closely bound together in harmonious unity. Some are more closely linked to one another in service than to others. There are groups of those engaged in the same service. The disciples were sent out two and two; Peter and John were both engaged in their work of healing and of testimony (Acts 3); Paul ever craved the presence and help of one or more helpers. He could speak of "those women who labored with me in the gospel" (Phil. 4:3). Here we have the various individual "cells" bound together in common activity. But many as they are, provision is made for the direct nutrition and stimulation for each one separately.

In all this we have been speaking of the significance of the striated, or voluntary, muscles. The same truth is seen in the involuntary, non-striated ones, forming the mobile walls of the viscera. The thought here is not so much outward service connected with the bony framework of testimony, but of the vital processes connected with the upbuilding of the "inner man." In the same twofold way we may apply this to the individual or to the body corporate. All the processes of nutrition, assimilation, and elimination are controlled by these involuntary, we might almost say automatic, muscles. In the cell here there is but one nucleus, emphasizing the unity of each portion of the inner man. Communion with God seems to be the prominent thought here. "If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies"- σπλάγχvα the viscera, composed of the unstriated, involuntary muscles (Phil. 2:1). Communion with God is not exactly the same as activity, though they are not contradictory thoughts. The nourishment and the vital processes which give us strength to serve are not exactly secured by effort. It is the "abiding" of which our Lord speaks (John IS) which produces fruit. There is a hidden, an inner, life in which we drink in under the Spirit's direct control the abundant consolations and nourishment of Christ. There is motion, but it is under His control. The two kinds of muscle might be illustrated by Mary and Martha, in their proper spheres. The Cardiac tissue is found only in the heart. The cells, like those of the viscera are involuntary, though not unstriated. They are shorter than the cells of the voluntary, or of the visceral muscles, without the enveloping tube or sarcolemma; they contain but one nucleus, and are grouped in bundles which are held together by fine fibrils uniting the whole into one organ.

The outstanding feature of the cardiac muscle is not only its involuntary or automatic action, but its rhythmicity. This is inherent in the tissue, as well as controlled by the nerves. Throughout the day and night, from birth to the close of life, this wondrous mechanism continues its work, without effort on the part of the one whose life depends upon its unfailing action.

We speak of it here simply in connection with the nature of its muscular tissue. In its proper place we trust to go into it in some detail. The entire circulatory system is one of the marvels of the structure, "fearfully and wonderfully made."

The heart! It is the man, in a physical as in a spiritual sense. "As he thinketh in his heart, so is he." "Keep thine heart with all diligence, for out of it are the issues of life" (Prov. 4:23). And yet it is, in a very real sense, beyond man's control. And how good that this is so! Suppose we had to watch over and produce the pulsations of our hearts! Its aloofness and yet its nearness, its absolute necessity for our life, and yet we cannot lay a hand upon it! It seems thus to emphasize that which is in the hands of God. "Create in me a clean heart, O God" (Ps. 51:10). "Ye must be born again" (John 3:7). Absolute necessity, yet entire dependence upon God. May not the striated and yet involuntary character of cardiac muscle teach us the close connection with the voluntary muscle, and yet distinction from it? As in the third chapter of John we have the necessity for new birth which emphasizes man's powerlessness, yet hi the faith which beholds the uplifted Son of God may we not have the antitype of the striated tissue? "With the heart man believeth unto righteousness" (Rom. 10:9). Thus God meets man where his utter helplessness is most manifest. S. R.

(To be continued, D. V.)

(Col. 2:20-23.)

(Continued from p. 240.)

In closing our last study we mentioned that the next two sections (2:20-23 and 3:1-4) bear a relation to the two preceding, namely, vers. 16,17 and 18,19. The first of these teaches us that Christians possess the substance in Christ, and deals chiefly with error in practice, the rigid observances enforced by the errorists against whom Paul was writing. He warned the Colossians not to be influenced by the judgment of those who taught and insisted upon excessive ritualism and ascetic rigor, for some at least, largely built up around the Mosaic law. This formed the occupation of those who were attached to a form of religiousness suitable to the fleshly mind, and so of the world. In this the truth of Christ was given little place, and the tendency was to exclude it altogether. In Christ alone reality was found. In Him alone every type of the past found its fulfilment. The second (vers. 18,19) deals chiefly with error in doctrine regarding spiritual agencies, leading, among other things, to minimizing or rejecting Christ's headship.

The apostle was contending against a combination of Judaistic and Gnostic teaching, the former having to do with an earthly, worldly system of fleshly observances, and the latter consisting of vain speculations as to heavenly spheres of being and man's relation to such.

Over against the former evil we may set vers. 20-23, in which the believer's identification with Christ's death means a complete end to all relation with such things. They are of the character of this world. An answer to the evil of the speculations as to angelic orders of being, by which the proper, distinctive glory of Christ, and consequently our own place of blessing, was seriously affected, we find in ch. 3:1-4, in our identification with Christ in resurrection, who is sitting at God's right hand. There He fills a place of absolute supremacy over every order of created being.

To these two aspects of truth the apostle attaches the order and development of Christian life, even the essence of its morality in whole and in detail. This is set forth in the remainder of the epistle (3:5-4:18).

Let us consider vers. 20-23 in more detail.

Here the death of Christ, and our identification with Him in it, is not viewed in relation to the forgiveness of sins, but rather as involving separation from the world, particularly in respect to its religious character.

In His death Christ died to the things into which He came as Man, for He came of woman, came under the law, that system of religion then having its place and purpose according to God's will. Man was still on trial, so that the law suited his condition as standing in the flesh; but having utterly failed, the law proved he was ungodly and without strength, unable to fulfil its requirements. It gave the knowledge of sin, and brought in the curse. The death of Christ ended this state of things for the believer, and faith is now attached to what is outside of this and new in character, in Christ in resurrection.

The law-system taught its lessons, but could not bring man into blessing because of what he is in himself. This the law fully manifested, while its form of observances and ritual suited the flesh, and so pertained to the world. The systems of religion introduced by man have characteristics similar to Israel's legal system, the great difference being that the latter was of God's establishment, and set up His standard of righteousness and holiness for man. It was the divine testing of man along the lines of his own fleshly and worldly ideas as to what suited God in regard to meeting his own need and bringing himself into God's favor. Now the view of the death of Christ here given is that it ends all of this character of things, such being only the rudiments or elements of the world; and the believer is identified with Him in His death. The consequence is very strongly stated. "Why, as if alive in the world, do ye subject yourselves to ordinances?" This implies that the believer is not to view himself as alive in the world. Let us keep in mind that this has to do with any religious system of things of the character referred to here, and which, as being such, is concerned with our approach to God and service for Him.

In another way we have to do with what is of the world, in the natural relationships fully owned in Scripture, and necessary occupations which our responsibilities entail. Yet it remains true, and must not be forgotten, we are not of this world though in it and doing many things which those do who are of it. The point is that our relation to all has been changed because by faith we are sanctified in Christ Jesus and called saints. For faith it is as though we had been taken out of the world, and sent back into it to live amid its conditions and as passing through its circumstances, but as now occupying an entirely different and heavenly position and relation, so that the mind and spirit of Christ are to be seen animating all our activities. We are not to be carried away with the spirit manifest in the world, nor be under the rule of its influences and principles. Christ was not when here. In His death the world's judgment stands recorded. We are identified with Him, so that in the specific connection mentioned in our verses we are viewed as separated from the world, hence, "Why, as if alive in the world, do ye subject yourselves to ordinances?"

Such ordinances as here referred to constitute what is called "the elements of the world." It is well to consider the force of this phrase. The word rendered "elements" signifies primarily the letters of the alphabet, and secondarily denotes rudimentary instruction. "Of the world" refers to the sphere of material and external things, to what is sensuous. This implies that such religiousness is not only of worldly character and spirit, but instead of being the high development of spiritual attainment in humility and wisdom, bringing that full knowledge conveyed only in esoteric teaching, it was merely rudimentary, of a childish rather than mature character. That which these errorists sought to dignify as the higher and fuller knowledge, Paul calls by a name which lowers it to the level of child-instruction on the one hand, while on the other it is of the world. Thus he disparages these forms of supposed humility and advanced spirituality in which these fleshly religionists boasted.

Similar expressions occur in Gal. 4:3, 9, where the same word is used which is rendered "elements" in our verse. The connection of these passages will help to make the meaning clear. Ver. 3 reads, "So we also, when we were children, were held in bondage under the principles [or, elements] of the world." Here, plainly, the reference is to the law-system, that, indeed, under which also the Son came (ver. 4); in this connection ver. 5 states the object of His coming, even that of redeeming those under law (and thus in bondage), that they might receive sonship. This, of course, specifically referred to Jews, but all now, believing Jew and Gentile alike, are sons of God by faith in Christ Jesus (Gal. 3:26). To the Gentile Galatians the apostle says, "Ye were in bondage to those who by nature are not gods" (ver. 8); and they were now turning from the liberty and fulness of Christianity to take up with the law-system as it was being pressed by Judaizing teachers. So Paul says, "How do ye turn again to the weak and beggarly principles [or, elements] to which ye desire to be again anew in bondage? Ye observe days, and months, and times, and years." They had been in bondage to heathen religious practices and teaching. They were now turning to the system of the law. The apostle defines this as being on the same level, as a return to a similar bondage under which they had been when idolaters (ver. 8). This shows how serious it must be in God's mind to attempt to graft such a system of religiousness upon the truth of Christianity.

Again in Col. 2:8 these principles are mentioned, and here with reference to philosophy and vain deceit.

It is evident, therefore, that to be viewed as having died with Christ means separation from the spirit of the world and from every form of religiousness suited to it or found in it-even the law-system itself, which, though in its proper place was divine, when out of its place could only be considered of the world. Philosophy, Gnostic speculations, idolatry-all are now classed together as being the elements of the world. The substance has come in Christ. It follows that to take up with things which have such a character is a practical denial of what our identification with Christ in death really means. It is again living in the world. All that man is by nature, all that the world is, as the system, comes to an end for faith in that death, and the believer's association is now with the same Person who died, in His new position as raised from the dead. Thus we are also viewed as raised with Christ. We come to this in ch. 3.

Our having died with Christ, therefore, is here viewed as ending our connection with all that is of nature and the world in respect to the things of God, whether as to acceptance, access, worship, or service. We have died with Christ-we are identified with Him in His death- from (that is, in the sense of being taken away from) the rudiments of the world. Death means separation.

As this truth is maintained in our souls, we have power and spiritual discernment, and are safeguarded from entanglements which compromise our testimony to the truth. John Bloore

(To be continued, D. V.)