Calendar:May 16th to June 15th

DAILY BIBLE READING:……..May 16th, Ezra 6; May 31st, Nehemiah 11; June 15th, Job 3.
SUPPLEMENTARY READING:..May 16th, 1 Cor. 16; May 31st, Gal. 2; June 15th, Col. 1.

The glorious hope of the Christian is the return of the Lord Jesus. "If I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also." This was His comforting promise. And it will have its fulfilment "in its own time."

So we are called to endurance "in the kingdom and patience of Jesus Christ" (Rev. 1:9). Our God is "the God of patience," and it is He who directs His own into His love and into the patience of Christ, while we wait for His coming again.

We are creatures of such brief life here, that we are apt to be impatient. But God is "the unhurried God." Everything serves His purpose, all is under His control and He will carry out His bright designs and work His sovereign will according to His own purposes of grace.

On the last page of our Bible we hear our Lord speaking of His sure and swift return. "Behold, I come quickly" (ver. 7); "Behold, I come quickly" (ver. 12), "Surely I come quickly" (ver. 20). In the first of these promises He speaks of our responsibility to keep His sayings. In the second He speaks of reward for service. In the last He speaks of Himself alone. As if answering the cry of the Spirit and the Bride of ver. 17, He says, "Yea, I come quickly." Then the answer springs from the hearts of His loved ones, "Yea! Come, Lord Jesus."

As we think of our responsibility or of reward, we cannot but feel how little we have answered to all that has been conferred upon us of blessing and privilege. Thus there is no answering cry in verses 7 and 12. But when He Himself alone is before the heart in glory and in grace, "the Root and Offspring of David, and the Bright and Morning Star," then the believer, jubilant in expectation, cries, "Even so, come, Lord Jesus."

This is our blessed ultimate, Himself, His presence, His return, and this truth is interwoven in all that concerns the Christian's course. It may be for profit to recall some of the instances where the Lord Himself speaks of His coming back and of the conduct which befits us in view of it.

In John 21, we are in company with the risen Son of God. He is about to leave His own and go to the Father. They are to remain awhile in the world where He has been rejected. He tells Peter of what his privilege will be, to suffer for His sake, and signifies what death he will die.

Peter, seeing John following, asks, "Lord, and what shall this man do?" "If I will that he tarry till I come, what is that to thee? Follow thou Me," was our Lord's reply. What John would do was the Lord's business. Peter's business was to follow.

FOLLOWING TILL HE COME

was what was to engage Peter in his life and pathway- and well he seems to have carried out this exhortation.

And are we not in danger of troubling ourselves about "the other man," and what course he will take. Our chief concern should be to see that we ourselves follow our Master's steps, as Peter, himself, tells us to do. "Take heed to thyself," echoes this injunction. The Lord will care for and direct the other man. We need not burden our thoughts concerning him, or curiously enquire as to what his service may be. It is ours patiently, persistently, to go on with our eye fixed upon Him "who has marked out the path that we tread."

The Gospel of John opens with followers. The Baptist's disciples leave him to follow Jesus upon whom they had looked "as He walked." The Lord knew what they were doing, and "turned and saw them following," and took them to abide with Him.

May it be so with us that we may be seen following until He call us to "Come and see" where He dwells in the Father's house, where His own presence has prepared the place for us. "If any man serve Me, let him follow Me; and where I am, there shall also My servant be:if any man serve Me, him will My Father honor" (John 12:26). Blessed pathway ! Blessed prospect ! Blessed promise! Inglis Fleming

To be concluded (D.V.),by"Occupying,""Holding Fast," "Showing His Death Till He Come."

In reading the Scriptures how good if, in some measure, we realize that these are wonderful Words of Life! What depth of meaning and fulness of blessing for the earnest reader! In this spirit let us turn to Luke 2:41-52. It appears that the parents of Jesus "every year," according to "custom," went up to "the feast of the Passover" at Jerusalem, "and when they had fulfilled the days" they returned.

These feasts had become mere formal customs, and- as we learn from other Scriptures-were no longer called "feasts of the Lord" but "feasts of the Jews." All the heart had gone out of them, so to speak, and only the shell of formality remained. So it would seem that these parents, with kinsfolk and acquaintance, just went through the "custom," and when the days were over they returned homeward.

We know how easy it is in days of declension to slip into mere form. We come up to our feasts, take the same route, see the same old friends, maybe we sit in the same seats and sing the familiar hymns, fulfilling the days, taking everything for granted in an orthodox way, when indeed for us, the heart may have gone out of it all.

What a difference when there is faith! The same things can be done over and over again, yet without the slightest formality. Faith takes us to meet Jesus and His precious people, also to keep the feast. It is the living link to sustain the heart, making sweet the most familiar service. How good if-to illustrate from the earlier part of our chapter-we come by the Spirit into the Assembly, impressed by the sense of His presence, as it were to hold up Christ, to bless God for the Light of the Gentiles,
the Glory of Israel, and the blessed Head of the Church!

In the case before us, having completed "custom," they departed for home, supposing that Jesus was with them. But He who knew just what that feast set forth for God and Himself, "tarried behind in Jerusalem." He was to be the Lamb on another occasion! How everything would have significance for Him in that city!

Blessed Lord!

"We love Thee for the glorious worth
Which in Thyself we see."

What unction would His presence give to all! Yet they only supposed Him to be in the company and went a day's journey without Him. Oh, the emptiness and barrenness of that journey! How pregnant with meaning are the words "a day's journey" without Him!

"How tedious and tasteless the hours,
When Jesus no longer I see."

"They sought Him among their kinsfolk and acquaintance." How we would limit Him to our little circles of interest! But He is to be found in God's interests! What largeness of heart we should have if we entered into this.

Let us notice how they reached Him. They had traveled but one day without Him, yet we are told, "And it came to pass, that after three days they found Him in the Temple." Are we not reminded in these three days, so often spoken of in Scripture, of that distance of death?

It was a time of real sorrow to them. "Behold, Thy father and I have sought Thee sorrowing." Very many of us know something of this sorrow which has taken us down to "Gilgal," the place of death to the flesh, where we have found Him in His love just the same.

"Why is it that ye have sought Me? Did ye not know that I ought to be (occupied) in my Father's business?" (N. Trans.). If we leave the reality and content ourselves with mere form, occupied in our own circles of interests, He will remind us He cannot do so. He must be about His Father's business.

How ready we are to blame Him! "Why hast Thou thus dealt with us?" Should we not be more careful not to take journeys without Him? How patient He is with us! How sweet to find His love always the same. All our days spent with Him would yield a rich harvest. "The tree of life.. .yielded her fruit every month" (Rev. 22:2). Our days pass into months and on to a year. Think of a spiritual year-a year's journey with Jesus-with all its spiritual wealth!

Oh, to be filled with Him! Near to our Beloved, near to His people, built up in this one bundle of life and love, occupied in the Father's business!

"Then, oh, to us this grace afford,
That far from Thee we ne'er may move:
Our guard-the presence of the Lord:
Our joy-Thy perfect, present love."

E. C. Taylor

There is that which Scripture calls "believing," in which no vital faith exists. Instances of this are recorded for our instruction. In the parable of the sower (Matt. 13; Mark 4; Luke 8), we learn of four classes of hearers which are described as wayside, stony ground, thorny and good ground.

The wayside hearers are those who do not understand the Word. The good seed lies exposed in an unreceptive heart, a heart hardened by the feet of this world's traffic, and the devil catches it away. The stony ground hearers seem to give promise of fruit-bearing, but they believe only for awhile (Luke 8:13); they had no root in themselves, conscience had not been awakened, emotion took the place of conviction, and feeling, the place of faith. The trials and persecutions of the path expose the shallowness of their profession, and they fall away. The thorny ground hearers are those who, when they have heard, go forth and are choked with the cares and riches and pleasures of this life, and bring no fruit to perfection (Luke 8:14). The world as the place of the Lord's rejection was not in their knowledge; the Word in them was not mixed with faith. The good ground hearers are those who understand the Word (Matt. 13:23).They realize it exposes them in their guilt before God, and it makes them grateful recipients of His mercy. They received it in an honest and good heart; honest because accepting God's judgment; good, because they trusted His grace; so they being sustained in faith bring forth fruit with patience.

Now instructive all this is! Here, the sower and seed are perfect, but the results seem disappointing. The seed sown meets with hardness of heart, levity of soul and sordidness of mind, thus preventing a fruitful reception. How soberly the gospel ought to be preached and with what dependence upon God. For if the Word as preached by the Lord met with such partial success in fruit-bearing, nothing but patient love to souls and waiting in faith upon God will rightly sustain the preacher of the gospel in his service to Christ.

In John 2:23-25 we read of those who, when they saw the miracles which the Lord did, believed in His name, but He did not commit Himself to them, knowing what was in their hearts. These were evidently convinced of His claims on the ground of external evidence. Their convictions were only mental. John 3:1 reads, "But (unfortunately, "but" is omitted in the A. V.) there was a man of the Pharisees named Nicodemus." This "but' contrasts Nicodemus with those spoken of at the close of chapter two. His exercises were deeper than those of his fellows. He came to the Lord with those exercises, had them deepened, answered, and divinely satisfied. Again in Acts 8:13-23 it is recorded of Simon the sorcerer that he believed and was baptized, but, so far as the record of Scripture goes, he was not saved.

The solution of this apparent difficulty is found in Hebrews 10:38, 39. In this scripture two classes are contrasted; those who draw back and those who cannot draw back to perdition. The reason given why this latter class cannot draw back to perdition is because they have believed to the saving of the soul. Thus we see there may be believing which is not believing to the saving of the soul. To believe to the saving of the soul is to come to Christ as a sinner trusting Him for salvation. In James 2:19 the question is that of believing there is one God. It may be well to notice how the Spirit of God rebukes those Jews who were resting in their monotheism. They were saying, "We believe there is one God," the answer is, "The devils also believe (that there is one God) and tremble."

As believers in the Lord Jesus Christ, having sensed our sinfulness and having come to Him in faith, we have found joy and peace. We are left in this world to live for Him who died for us and rose again. We are God's workmanship, created in Christ Jesus unto good works, which God hath prepared that we should walk in them (Eph. 2:10). The Lord's exhortation is:"Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven" (Matt. 5:16).It is not our works that are to shine, but our light. Christ is our light, and our witness for Him is that which casts the light of heaven on our works and brings glory to our Father. God is our Father; we are His children. "The Spirit bears witness with our spirit that we are the children of God; and if children, then heirs:heirs of God, and joint-heirs with Christ" (Rom. 8:16, 17). We are heirs of God by right, that is, because we are His children. Grace having made us children, as such, we are heirs of God. This ought not to be hard to realize. "For He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom. 8:32). Having given His Son to die for us, it is no marvel that He has made us heirs.

"I am not ashamed of the gospel; for it is the power of God unto salvation to everyone that believeth" (Rom. 1:16). This salvation, as unfolded in the Epistle to the Romans, involves the salvation of the body at the coming of our Saviour. Meantime we are kept by the power of God, through faith, until He shall come and usher us into our inheritance. The Lord having come and brought us to glory (1 Thess. 4:13-18), and His grace having acknowledged our service to Him whilst here on earth, He shall return to be glorified in His saints and to be admired in all them that believe. "Believe on the Lord Jesus Christ and thou shalt be saved." -Geo. Mackenzie.

Correction.-In "The Destiny of the Unbeliever," p. 489, Dec. No., "Abraham, Isaac and Jacob had been dead for seventeen centuries," should read, "two centuries."

Tale-Bearing

(Concluded from p. 221).

Our journey now takes us from the Ramoth heights down to Golan in Bashan. Bashan has very reasonably been taken to picture for us the allurements and enticements of this world and its pleasures; the seductive enticements of a scene controlled by one who knows how to clothe himself even in garments of light, the soft pleasures of luxury and ease. The fear of this other effort of the Adversary, who is ever quick at shifting his base from the hard and the rough to the easy and the delightful, is in the words of the Apostle John:"Love not the world, neither the things that are in the world, for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world; and the world passeth away with the lust thereof."

My brethren, do not you and I know some of these shifts and changes of fortune, these Bashans following the Gileads? Do not you and I know something of the pull and tug of the world, of its intellectual and its sensuous pleasures, its proud ambitions, and the seductive calls of place and station?

When Ulysses had to pass the "Isles of the Sirens," which may for the nonce picture the allurements of the world to us, he tied his sailors to the mast, lest they be enticed to their destruction. His was the way of those who seek deliverance through the law and its "thou shalt not." Orpheus, however, found another way. He raised a sweeter song than anything from the isles. And the way of Orpheus was the way of Paul. He knew the "Joy (Golan) of the Lord." He "counted all things but loss for the excellency of the knowledge of Christ Jesus, the Lord," for whom he had suffered the loss of all things and did count them but dung that he might win Christ. The joy of the Lord was indeed his strength, and well might he have sung:

"It was the sight of Thy dear Cross
First weaned my soul from earthly things,
And taught me to esteem as dross
The mirth of fools, the pride of kings."

Raise high the banner over Golan in Bashan; read on it the inscription, as the sweetest of all heavenly music resounds:

"Finally, my brethren, rejoice in the Lord."

And now we leave, for the moment, our Golan behind us; we cross "over Jordan" and enter the Holy Land-holy because Christ was once there. We visit Kedesh in Galilee, in mount Naphtali.

"Galilee, sweet Galilee,
Where Jesus loved so much to be,"

is dear to us just for that very reason, if for no other. But some think that it pictures to us "resurrection" land. How suitably therefore it follows our passage of the Jordan. And how natural it is to find a "sanctuary" (Kedesh) there. But this sanctuary belongs to Naphtali ("the struggler"). Do you remember what Jacob says of Naphtali? "Naphtali is a hind let loose; he giveth goodly words." And undoubtedly his struggle was just against the bonds that fastened him ere "let loose."

Paul gives us a very vivid picture in Romans 7 of another captive, a captive to a law of sin and death. No goodly words had this captive, until the proclamation of his freedom came. He struggled and tore at his bonds, but all unavailingly. He groaned:"The evil which I would not, that do I, and the good which I would, that do I not." Oh, his was a wretched struggle! No wonder that in his despair, he sighed:"Oh. wretched man that I am, who shall deliver me?" But that despair became his enfranchisement, his "letting loose." His defeat was his salvation, for it brought a deliverer. The "old stone" of a dead self was left beneath the waters of Jordan. A risen other self shouted the name of His deliverer. Oh, what a thrilling shout he raised:"THANK GOD…JESUS CHRIST MY LORD." For the law of the Spirit of life in Christ Jesus had made him free from the law of sin and death. Goodly words are these, my brethren. I trust we all know something of them. The sun is rising that never sets. It is banner-hoisting time on Kedesh, and on the banner there is blazoned:

LIFE IN CHRIST JESUS

But time is pressing, and we must leave dear Kedesh in Galilee and climb, still climb, to Shechem in Mount Ephraim. The air is getting purer here up among the mountains. The mists that hang over the lowlands are scarcely ever seen. The foes that are apparent else-where are not in the Ephraim of our picture. The sun is scarcely ever clouded over, and it gives reality to Ephraim's name, "fruitfulness." Nor is this astonishing, for it is after all not so far from Kedesh, and the man who finds practically his life in Christ Jesus is the man who alone is truly fruitful. It is the man who has been set free to serve, "let loose" from self and self-reliance and service of self, who becomes useful to God. Our Lord Jesus Christ insists on this very thing in his beautiful parable of the vine. "Abide in Me and I in you. As the branch cannot bear fruit, except it abide in the vine, no more can ye, except ye abide in Me." Hence comes all power.

On the other hand, let us remember that feeding on the life-sustaining vine is not the only thing. It is truly a vital thing, but we must, in doing so, find our refuge in Shechem. We must put our "shoulder," as Shechem means, to the daily task. There must be the conscious exertion made in the strength imparted by the food. "If any man serve Me, let him follow Me, and where I am there shall also My servant be." But where was our Master? Why, He was "Jesus of Nazareth, whom God anointed, who went about doing good." So we see where following Him leads us. It is not by any means always an easy path, though His yoke is indeed easy and his burden light. It is through the yoke only, that the path is possible. You cannot "follow" without serving, and you cannot serve without following. Such service with us may not always be great, but it will always be good, always be fruitful, not necessarily now, but certainly by and by. As the hymn so succinctly puts is:

"Labor for and with the Lord
Brings abundant great reward."

"If any man serve Me, him will My Father honor."

"He that goeth forth with weeping
Bearing precious seed in love,
Never tiring, never sleeping,
Findeth mercy from above."
"Soft descend the dews of heaven,
Bright the rays celestial shine,
Precious fruits will thus be given,
Through an influence all divine."

And now our journey is drawing to a close, amid hallelujah songs and the music of harpers harping, for we are entering the land of Judah, and Judah means "praise," and its city of refuge is "Hebron," "communion." Jacob says of Judah:"Thou art he whom thy brethren shall praise." It was formerly called Kirjath-Arba, the city of Arba, the father of Anak, one of the great men when Joshua led the Israelites into the land. But just as the praise of the great men of other lands, in that psalm of great men, the 87th, suddenly shifts from the great men of Egypt and surrounding countries to one born in "Bethlehem, in the land of Judah," of whom the singers and the players on stringed instruments say:"All my springs are in Thee," so the praise of all the ages and of all countries of the ages will shift from the great men of all those countries, of all those ages, to the Man Christ Jesus, and all those who abide in "communion" with God shall say, "every stop of their nature pulled wide open, and their whole being vibrating with praise," "All our springs are in Thee." As a beautiful hymn puts it:

"Worthy of the sweetest praise
That my ransomed soul can raise,
Is that One in whom alone
God Himself is fully known."

It is ever banner-raising time at Hebron, for there the hearts of His own are always making the "Son of David" King. The blood-red banner of the Lamb, the Lion of the Tribe of Judah, is floating out from every tower and battlement. The music of the city is rising and blending with music of sweet, celestial choirs, as we listen:

"Jesus, our Lord, to Thee
Honor and majesty.
Now and forever be,
Here and in Heaven."

F. C. Grant

"How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace:that bringeth good tidings of good, that publisheth salvation:that saith unto Zion, Thy God reigneth" (Isa. 52:7).

"Behold upon the mountains the feet of Him that bringeth good tidings, that publisheth peace!"(Nah. 1:15).

"How beautiful are thy feet with shoes, O prince's daughter! The joints of thy thighs are like jewels, the work of the hands of a cunning workman" (Song 7:1).

FRAGMENT We generally look for beautiful features in the face, and speak of beautiful eyes, complexion, hair or features; it is not customary to look at the feet for beauty. But the Spirit of God in the above-quoted scriptures speaks of beautiful feet, another instance that, "My thoughts are not your thoughts, neither are your ways My ways, saith the Lord" (Isa. 55:8).

As we realize that the prophets as led by the Spirit of God are speaking of God's beloved Son, what food for thought is afforded us in the fact that it is His "beautiful feet" that are dwelt upon! We read, and can never forget, "As many were astonied at Thee:His visage was so marred more than any man and His form more than the sons of men," and once we could see "no beauty that we could desire Him" (Isa. 52:14; 53:2). Now all is changed:

"His beauty shineth far above
Our feeble power of praise,
And we shall live and learn His love
Through everlasting days."

Those beautiful feet show His walk and pathway here below, a path of lowliness, holiness, meekness, cheerfulness, and service, at which even His enemies wondered, which delighted God, for it was a path of perfect submission to His will, and thrills our hearts. No wonder the Spirit of God could speak of His beautiful feet! But His path led Him to the cross. Unwavering, unfaltering, knowing what lay before Him, those beautiful feet went on to greater humiliation and suffering. It was the only way He could bring good tidings and publish peace. Let us never forget this, brethren.

The angel of the Lord said to the shepherds in the fields at night, "Behold, I bring you good tidings of great joy which shall be to all people." And when he had given his message "a multitude of the heavenly host praised God saying, Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:10-14). Good tidings and peace are linked together, brought to us and published to us by our blessed Saviour, the result of the pathway of those beautiful feet. He could say here on earth, "I do always those things that please Him;" '"I came to do the will of Him that sent Me;" and His expiring words were, "It is finished." After His resurrection, making Himself known to His own He said, "Behold My hands and My feet that it is I Myself … and when He had thus spoken, He showed them His hands and His feet" (Lk. 24:39, 40).

"Lo, the tokens of His passion,
Though in glory, still He bears;
Cause of endless exultation
To His ransomed worshipper."

But the beautiful feet of Him that bringeth good tidings are upon the mountains. Spoken first to Israel, surely, the day is coming when those feet shall stand upon the Mount of Olives (Zech. 14:4). They have trodden that same mountain before. It was the last place, after His toilsome journey here, where those beautiful feet rested ere He ascended to heaven. On that Mount His disciples looked steadfastly up and beheld Him blessing them as He was parted from them. They heard those words that have so long cheered His own in their pathway here, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11). He went, leaving His blessing; He comes back to bless. Good tidings and peace are for Israel as He comes, swiftly and surely, upon the mountains, the Cynosure of every eye, as their Deliverer. Then the waste places of Jerusalem shall break forth and sing together when the Lord com-; forts His people and redeems. Jerusalem.

How precious in the light of all this is the scripture from Song 7:1. For here it is not the feet of the Lord that are said to be beautiful, but He Himself says it His redeemed people, His bride:"How beautiful are thy feet with shoes, O prince's daughter!" Attracted to Him, and the expression of His heart to them, He beholds in His people a desire to walk in His ways. Are not His eyes upon us? Does He not see our walk? Can He now say of us, "How beautiful are thy feet with shoes?" The shoes are of His providing; it is the peace with Himself which gives peace as to all things (Eph. 6:15). There should be a state which corresponds to the standing that matchless grace has conferred upon us, a walk consistent with the precious truth committed to our trust. May we be true Asherites, acceptable to our brethren, with a foot dipped in oil-a walk in the power of the Spirit. Accompanying this are the shoes of iron and brass, the power of endurance as we walk here below (Deut. 33:24, 25). "How beautiful are thy feet with shoes!"-the gift of His grace (Lk. 15:22).

And with a walk in the power of the Spirit, the joints of the thighs are likened to "jewels, the work of the hands of a cunning workman." The jeweled movement of a timepiece ensures perfect harmony; each part works in co-ordination. The workman who has made it has fitted each part with one end in view-that they may work in harmony together. We too are the work of the hands of a cunning Workman-"We are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 6:10). May we thus follow with "beautiful feet" in His footsteps, maintaining a consistent walk here for Him, and thus be found to His praise, honor and glory. R. S. Stratton

(James 1:1).

No greater dignity, no greater privilege, could possibly be accorded any mortal than to' be called a servant of God and of the Lord Jesus. This does not, of course, mean that there is no higher position or place of nearness, for are we not called to sonship and made fellow-heirs with the Heir of all things-given to the Son too, and soon, in heavenly glory, to be presented collectively as His bride. But to be

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

QUES. 4.-Does the expression, "born out of due time" (1 Cor. 15:8), refer to Paul as an apostle, or as an Israelite?

ANS.-The apostle had been giving the witnesses to our Lord's resurrection. Significantly he began with Peter, the one whose denial of the Lord under stress of fear might have overwhelmed the penitent disciple. Beautiful, and like the Lord it is, that he should be mentioned first. Then at the close of the list Paul speaks of himself-a trophy of grace, whose new birth was so miraculous that he spoke of it in the words inquired about.

One of the requirements of an apostle was that he should be a witness of the resurrection. See Acts 1:21-23. In that passage Peter links this discipleship from the beginning, at John's baptism, throughout our Lord's whole public ministry, and on this basis Matthias was chosen (ver. 26).

But here was a chosen vessel, whose spiritual birth, and view of the risen Lord, was so belated that he had not been of the company of disciples on earth. But he was, equally with the others, a witness of the resurrection. "Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord?" (1 Cor. 9:1). In all lowliness he speaks of himself as "the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of Christ" (1 Cor. 15:9).

Evidently then the apostle is speaking of his conversion in the expression referred to, which was also the time of his entrance into the apostleship. He does not speak of himself as an Israelite in this, although he was "a Hebrew of the Hebrews," but of that divine work of grace which had "put him into the ministry" (1 Tim. 1:12-17). S. Ridout
Well of Marah and Stones of Help

BALTIMORE MISSIONARY MEETING

Every alternating month the brethren in Baltimore have a Missionary meeting, devoted to a discussion of the various kinds of gospel labor occupying our brethren there. A good portion of the meeting is given to prayer.

The first gathering of this kind for 1928 was on Friday, Jan. 20th. Brethren J. Willies, H. W. Simmons, and the writer (all from the vicinity of New York), were invited to attend, and they made the most of a mid-winter visit to this beautiful city. It was a source of regret to our brother Captain Barlow of Newark, N. J., that he could not be present, but pressure of business kept him in New York. We give herein a brief account of what took place at this meeting:

HEBREW WORK

Brother Simmons of Brooklyn, N. Y., taking for his text, "To the Jew first," impressed upon all his hearers' a more definite and earnest work among the "lost sheep of the house of Israel." "A special blessing," said he, "is going to be theirs who have the Jew upon their hearts." The early preachers were commissioned of our Lord Himself to begin "at Jerusalem." They were to go to "all nations" too, but the Jew claimed their first service. Preaching to the Jews first always primes one up for work among Gentiles. He learned this by experience. Jewish work means trial, and in some cases persecution. He was once attacked by a young Jew during a street meeting. The lad destroyed his hat. The next day, meeting the preacher, he apologized, saying he "did not know just why he had done this." Then he took Brother S. to his father's store and presented him with a new hat. So with the persecution comes compensation. "Pray for the peace of Jerusalem; they shall prosper that love thee."

HOSPITAL WORK

From Brethren McIntyre and Croswell of Baltimore we learned of the wide-open door for the gospel in Bay-view Hospital. This is a city institution which houses 1638 patients, 600 of whom are bedridden. This building has a number of large open rooms where the patients spend the afternoon and receive visitors. Our brethren hold regular gospel services in these rooms every Lord's Day afternoon. Some times there are as many as 300 to whom ' the Word is given. During the summer months the patients are to be found in the open, upon benches, where opportunity is given for preaching. In addition to the large number of patients, there are at least 1000 visitors every Sunday. This presents a fine field for the young sisters with tracts in all languages. We were much impressed with the earnest and loving spirit these two brethren and their fellow-workers manifested in dealing with souls, for we went with them to this hospital on Lord's Day, the 22nd. "Lord, bless Thou the work of their hands!"

HARBOR WORK

Under the able leadership of our brother, Charles H. Anderson, the young brethren of Baltimore have launched forth into a very commendable effort among the seamen who come to that port. Since Sept. 21,1927, they have visited about 160 vessels, and the Lord has given them much blessing. Every Saturday and Sunday, rain or shine, they go down to the ships with tracts, Scripture portions and other good literature. They have had many fine openings with men and we were happy to listen to a report of this work.

Brother James Willies, of Staten Island, N. Y., who has been in the Harbor Work in New York since January, 1927, gave a very interesting talk on his work, which is principally among seamen who work on transatlantic liners running between New York and Europe. He told us of an engineer who said he was not quite sure of heaven, but believed if he could get baptized he would feel "pretty certain." Brother Willies faithfully asked this dear man, "Are you saved?" Then he went on to show how salvation came first, and baptism second, and the latter was not at all essential to our gaining heaven. Another instance was a young English apprentice who was being led away into Christian Science. Brother Willies dealt so effectively with him that the lad surrendered both the "Science" book and the doctrine. We were glad to meet this boy later in Brooklyn on the same steamer, and give him the right Book-a New Testament. One of the features of this meeting was the special season of prayer which intervened between the different speakers. The number who thus took part showed by their prayers the deep interest they had in the work of the Lord. The writer also mentioned incidents of his work among the seamen, and brother Anderson finished with a stirring closing word. May the Lord give us many more such meetings with His people!

R. A. West.

THE EVANGELIZATION OF MID-AFRICA

The middle belt of Africa has presented a difficult problem to evangelization.

Of the 1256 languages and dialects reported to be in the world, 843 are in Africa-523 distinct languages and 320 dialects.

Mr. W. J. Roome of the British and Foreign Bible Society showed the writer a map, which he had compiled after years of travel, of this middle belt extending from ten degrees north of the equator to ten degrees south. In this area was indicated 2500 separate tribes, and as this belt also represents the most densely populated section of Africa, it undoubtedly contains a majority of the 843 varieties of speech.

Of the 2500 tribes located, 500 represent fanatical Moslems living in the northern edge of this belt and just south of the great Sahara Desert. It is estimated that now only about 500 pagan tribes have been evangelized. This leaves about 1500 tribes to-day pagan in which very little, if any, work of evangelization has been done.

The work of Christian missions was begun there, some fifty years ago, in the individual tribal languages, which at that time was the only possible method. For uniformity the different organizations agreed arbitrarily to use the Italian alphabet, with its invariable vowel sounds, in reducing to writing the tribal tongues. .

This required enormous effort and great expenditure of time and money to give each tribe portions of the Word of God. But with the assumption of control of this great area by different European nations, principally Belgian, English, French, and German, they recruited their soldiers from the most virile tribe of good physique in the several provinces. These were almost invariably also the principal and most promising large tribe of the region. As these soldiers were distributed for police duty over a comparatively large area of each colony their language became generally known by all the other tribes and thus a common or so-called "trade" language developed, fostered and encouraged by the government.

This was a most desirable step from the evangelizing standpoint also. To-day with the systems of automobile roads covering the provinces, the consequent abolishing of the slavish porterage requirements and instead the encouragement of the natives to raise cotton and other exportable products, the problem of evangelization has thus changed to that of an unique opportunity. And an opportunity to be quickly grasped!

Also the governments are assuming complete control of the school systems and instruction must be only in the French language in French colonies, or in the French or trade language of the district in the Belgian Congo. The obvious solution then for rapid evangelization is by use of the trade language and preferably by the reduction of the trade languages to the French pronunciation for the Congo basin, as French is the official language of both Belgian Congo and French Equatorial Africa.

The trade languages of Bangala and Kingwana cover most of the unevangelized area of the Belgian Congo. The Kingwana is a dialect of Kiswahili, the trade language of British East Africa, and was brought to the Congo by the slave raiders. At the mouth of the Congo river is the Kikongo, and in the French Congo is the Sango or Yakoma, and in the west the Hausa language. With these few languages practically all of this belt of Mid-Africa can comparatively soon be evangelized. The whole Bible is available in Kikongo and Kiswahili. A good beginning has just been made of the New Testament in the Kingwana. Portions of the Bible are available in Bangala, Hausa and Sango.

From the writer's personal experience in using three of these trade languages it has been both amazing and precious to see how excellently the Word of Life can be expressed in these tongues. Not with the same brevity perhaps, but with the same thought and significance and are not the great lessons taught in God's Word by the simple things as wind, water, bread, birth, shepherding, servant, friend, light, etc., which every language contains! From the marvelous testimony of changed lives, earnest zeal for God and faithfulness to Him under severe persecution which I have observed among those who received God's message in the trade languages, I know that God has signally blessed this means.

With the realization of the startling fact that now ninety per cent of Africa has been reached by commercial efforts and only ten per cent has been touched by the Gospel of our Lord and Saviour Jesus Christ, will you not, dear reader, join in definite and earnest prayer that in this unparalled opportunity for evangelization God will lead you and others to have a definite part in the service of now making Christ known in this great pagan area of Mid-Africa? Guy M. Laird.

The above will serve to give some idea of the difficulties under which our dear brethren and sisters who have gone into this field are laboring.
Irumu, where Dr. Woodhams and those with him are located, is about two degrees north of the Equator, so right in the heart of the district described. The trade language there is Kingwana and Dr. Woodhams writes under date of Oct. 12th last:

"I appreciate your letter of July 25th and take pleasure in informing you that the fifty-seven packages of John's Gospel in Kingwana have been received and that this has been in the Lord's hand a great encouragement to us here in the testimony we seek by grace to carry on among these people. I can fully assure you of the welcome that this work done by brother Lowder received among us here. It has also been at a very opportune time. We would take it as an earnest from the Lord that this very generous number of copies which you have sent might be but an indication of what the Lord proposes to do among these people. In this faithfulness of brother Lowder to undertake this work, and in the cooperation and help which he received from yourself and others, we see the goodness of God toward these people who have so long been in darkness and without hope. Mercy is abounding toward them in these closing days of the day of grace and mercy. May the Lord's blessing be upon all who have thus in their devotion to our blessed Lord helped in this matter. And may you also join in prayer that we may be found faithful as His servants here and be given wisdom in the distribution and use of these copies.

I would say briefly that this is an excellent translation. I was myself working on the translation of John, but the work I had done does not compare with this work of brother Lowder. I shall gladly spend my time in what I am better able to do, and leave this to him.

I must also speak of the delight of the boys who have learned to read. This was their first book, for heretofore they had learned to read from the blackboard and charts, and you could not have found happier boys anywhere than these when they got their eyes on to a real book which they could call their own. And they were the envy of their whole village. The report that they could read, of course interested the older ones of their village, and so these gathered around to see if it was really true. And when reading is the fruit of such an enthusiasm it does not confine itself to "school hours" and "assignments," but instead they read at all hours.

But I must not mis-color the picture, for there is plenty of stolid indifference both to the gospel and to the opportunity for learning to read among these people. In fact, indifference and lack of response is the great characteristic of these natives. Yet we sow on, knowing that "our labor is not in vain in the Lord" because the "long-suffering of the Lord is salvation." Because the Lord has not yet cut this dispensation short with judgment we know that salvation is still offered to whosoever will, and we may preach the Lord Jesus Christ with corresponding confidence.

Irumu, Congo Beige. Dec. 1927.

We are all busy. The medical work is growing and is bringing in natives from all distances. We are operating regularly twice a week now, and yet cannot keep up with the cases. At present there are seven ahead awaiting their turn.

There has been real encouragement in the work here the last few months for which we thank God. Several have confessed the Lord's Name and we believe there has been reality. We have another young man now who wishes to undertake out-schools-Tambaki by name, and so he is starting in another direction from that of Mikairi. Mr. Searle has seen the headman and made arrangements for a school. We hope later he will have several in one district, as Mikairi now has. The night is close upon us, and now only is the day of opportunity in the Gospel.

We are now teaching some of the more earnest ones among those who have confessed the Lord's name the truth concerning the Lord's table. We had not felt they were ready for it before.

With much love in our Lord's Name,

R. C. Woodhams, M. D.

[Copies of Mr. Lowder's translation of the epistles to Romans, Galatians, Ephesians, Philippians, and Colossians, in one book, have also been received by Dr. Wood-hams. The epistles to Thessalonians and Timothy, also of 1, 2, 3 John, have been translated, and will (D.V.) be published by Loizeaux Bros., as soon as possible. Mr. and Mrs. Lowder, who have spent many years in the African field, are at present detained in New York, chiefly because of Mrs. Lowder's poor health, but it is their joy to be still engaged in missionary work by doing this most valuable and necessary translation.]

Verdun, Que., Canada. Dear brother in Christ:- Feb. 25th,1928.

I am very grateful to the Lord and to His people for their practical fellowship in His work amongst the French Canadians.

As I wish to devote most of my time in reaching these people with the Gospel, I am taking a trip in order to start and establish work in different centers from where should it please our God, the Gospel may go out to the French.

Already, by the grace of God, systematical work has been started in Lachute, Verdun, and Ottawa, and now I am in Cumberland where there is a good prospect to work the villages around in the summer.

Should the Lord tarry, I hope to leave here for North Bay next Monday night to start work amongst the French and Italians, as well as the English. In North Bay of over 11,000 people 50% are Protestants and 50% Catholics. The Catholics are divided into 50% English, 35% French, and 15% Italians.

The villages near by are French, and consequently there is a large field for work for the Lord.

Though the work is at its beginning, there are many encouragements, and doors are being opened of the Lord.

I am aff'tly yours in Him,

Louis J. Germain.

Winslow, Ariz. Dear brother:- Feb. 25,1928.

The attitude of the Indians shows how the enemy will use every means to keep precious souls from turning to the Lord.

The Hopis seem to understand perfectly that to accept Christ involves a complete change in their lives, and most of them are not ready for it. "They love darkness rather than light because their deeds are evil."

The Lagunas have a general idea that because they know the story of the cross and have accepted it as a matter of history, they are Christians. They say, "We all believe that," or, "All our Indians believe that." But there is no apparent change in their hearts. Can there be real faith in the Lord Jesus Christ when they go on regularly with their old heathen ceremonies, and regard them as so sacred that they are highly offended if a word is spoken against them? and when there is no desire whatever for communion with God, or fellowship with His people, or for the study of His Word? The Catholics are more bitterly opposed to the Word than any of the others. This, of course is not peculiar to these Indians, as all Roman Catholic peoples have the same prejudice against the open Book, but with the Indians still pagan at heart, it makes it all the more sad to have them fight against the gospel of God's grace.

But the Lord has given me much encouragement. There is really much more interest now, and it may be that the Lord is speaking to them, and that He will open their blind eyes and unstop their deaf ears. Surely we can count upon Him to bless His own precious holy Word. With affectionate greetings, I am,

Your sister in our Lord Jesus Christ,

Minnie Armerding.

Antwerp, Belgium. Dear brother:- Jan. 23rd, 1928.

During the past year the Gospel has been given out in more than thirty different languages here in Antwerp on the ships. There were a few that I could not reach because of not having anything in their own tongue, but most could read some other language, so that there were very few who could not be reached with the Gospel. It has always been a great joy to meet with Christians on the ships and to have fellowship with them over the things of the Lord. May the Lord bless the word spoken to individuals here and there, and also the gospel literature to the salvation of many precious souls. Close to nine hundred visits have been made in Antwerp during the past year, and over eight hundred ships visited. The number could easily have been doubled by another worker as many ships have escaped me because I could not go to the portion of the harbor where they were on time to reach them. With much love In Christ,

Jonas Eck.

Our sister Miss Annie E. Woof is sailing, D.V., from New York, on March 10. Her address will be as before, Pereira, Caldas, Colombia, S. A.

"Dr. Flinders Petrie, when faced with the question of how 600,000 (?) men ever lived in (the Plains of Mt.), Sinai, explains that the word which has been translated "thousand" in Exodus 12:37 should be translated "families." – national geographic magazine, December, 1927, page 730.

But how about Numbers 1:45-47, where it is recorded, "From twenty years old and upward, all that were able to go forth to war in Israel.. .were 603,550," excluding the Tribe of Levi? With the males under 20 years of age and those too old for war, all the women and girls, and the mixed multitude, there must have been at least 4,500,000! God, is the answer. "Flocks and herds and much cattle" did not have to be slaughtered to feed them; instead they fed for a month on the daintiest kind of flesh now served in our restaurants-quail.

The Hebrew word translated "thousand (s)" is used 484 times in the O. T., and is -always translated "thousand (s)" except once, where the context compels it to be translated "family," Judges 6:15. The other Hebrew word translated "thousands" is used 18 times in the O. T. and means, "myriads," 1:e., any number (indefinite) from a thousand to a billion. R. L. Roberts.

"They shall walk, O Lord, in the Light of Thy Countenance. In Thy name shall they rejoice all the day"-Ps. 89:15, 16.

How full our cup of joy would be,
Yes, full, and running o'er,
If, blessed Lord, in knowing Thee
We wished for nothing more.

Then, as the potter takes the clay
And molds it to his will,
So, Lord, in Thy hands we should stay,

Should trust Thee, and be still.

What favors not Thy purpose, Lord,,
Can but our course impede;
What does not form us to Thy word,
From this may we be freed.

O Lamb of God, for sinners slain,
How much we owe to Thee!
Thy ransomed-through death's bitter pain-
Help us to live for Thee!

Enlarge our hearts to love Thee more,
To rest in things above;
Our grief to count our failures o'er,
Our joy, Thy changeless love.
For he, who, simply as a child,
Delights in Jesus' love,
Speeds onward through the weary wild,
As happy as a dove!

Thy cup of sorrow mixed below,
By love's unerring hand,
A weight of glory will bestow,
When we before Him stand.

No fear will there our faces cloud,
Of form our vision screen;
His beauteous image we'll behold,
And nought shall come between.

Does Matt. 5:3-11 apply to children of God to-day? An affirmative answer might be given to this question, and the matter left there; but as this also might raise other queries it may be better to consider the question in its dispensational and moral relations.

The passage referred to gives the nine beatitudes with which the Lord opens His teaching. In it He unfolds the moral character and principles which are to govern the action and relation of His disciples in a time preceding the kingdom come in power. During this time there will be the suffering and rejection of which He speaks.

The Lord does not speak of the manifest glories which belong to the kingdom when set up in fulfilment of the promises made by the prophets, as, for example, Isa. 2 and Zech. 14, all of which will be accomplished in the time appointed of the Father. His teaching was rather as to the kingdom before it is in that form.

It is plain that much of the Lord's teaching has in view a time of suffering, rejection, and persecution – conditions such as we know in the present age, not those of the time when the glory of the kingdom fills the earth. The kingdom in glory could not come without a people being prepared for the Lord. To the time during which this takes place the Lord's teaching applies, making plain the moral character and holy principles which govern those to whom the kingdom in reality belongs whether viewed in its aspect of present spiritual blessing, or of future manifestation in glory in either the earthly or heavenly spheres.

Let us consider the expression, "kingdom of heaven," or "the heavens," as it is literally. When John announced it at hand he could not have had any knowledge of Christianity, his thoughts would be governed by the prophetic testimony of old-Daniel for example, the 69th week of whose great time-prophecy was then running its course, but after that, Messiah was to be cut off and have nothing. Following this there is His session on the Father's throne until His enemies should be made the footstool of His feet, according to Ps. 110, and this would be the time during which opportunity is given to kiss the Son before His anger burned-an opportunity given between the time of His rejection and the day of His wrath-as in Ps. 2 (New Trans.).

Further, if One like a son of man comes in the clouds of heaven, having received the kingdom from the Ancient of Days (Dan. 7), and yet this One was to be the Child born and the Son given (Isa. 9:6), born in Bethlehem (Mic. 5:1,2), it is evident that in some way He who thus came of Israel according to the flesh must go to heaven to come from there.

Again, from the prophecy of the 70 weeks it is plain that a period of time elapses between the cutting off of Messiah after the 69 weeks and the accomplishment of the purposes mentioned in Dan. 9:24-a period of which the 70th week is only the end.

Confirming these Old Testament intimations of an interval we have Peter's testimony by the Spirit in Acts 3:17-21. This was not understood in the days of John and the Lord. The Jews looked for the Messiah to be born of the seed of David in Bethlehem, and when come to years to take the throne; smiting down all Gentile power and making them the head of the nations. Thoroughly carnal in their expectations, they also rested all their claims upon natural lineage. They ignored, or passed over, as Nicodemus seemingly did, those moral and spiritual requirements which must accompany the enjoyment of the blessing and glory of the kingdom as God had testified by the prophets. As to their expectation of the kingdom being set up in this way, note Luke 19:11; 24:21; and even John seems to have become disappointed, as shown by the question he sent to the Lord (Matt. 11:2-6).

Now this interval, the duration of which was not specified, yet to the fact of which the Old Testament gave witness, comes out clearly in the Lord's teaching. Compare Luke 19:12; Mark 13:32-37; Matt. 23:38,39; 26:64; 16:27; John 6:,62; Matt. 24 and 25.

Since then the Lord's rejection was a matter of prophecy, with His ascension to God's right hand, and later coming in glory, so that an interval must be contemplated between His first coming as born King of the Jews and the actual setting up of that heavenly kingdom of which Daniel had specifically spoken, what did the message mean which both John and the Lord delivered, "The kingdom of heaven is at hand," or, has drawn near?

First, it was evident that the King Himself had come. His works of power witnessed to Him. He was master over all creation, and of Satan too. Yet He was rejected-"His own received Him not." Did this necessitate the postponement of the announced kingdom, or put in abeyance what would have then been set up if He the King, had been treated otherwise? No, for there was the predeterminate purposes of God to be fulfilled in any case.

Though we may not speak of man's fall and evil course as part of those purposes, all was fully known to God when they were formed, and indeed had a distinct bearing upon the formation of those purposes. As God moved forward in the carrying out of His plans, and along with this dealt with men in their condition which resulted from sin, His successive revelations whenever brought to men tested them, especially that given in the Son. Thus their real condition and attitude toward God was manifested. Yet He in His wisdom and mercy makes use of all in accomplishing His purposes which have to do with the glory of Christ and man's redemption, Israel, the Church, and the blessing of all creation under the headship of the Son of Man.

It was not His purpose to then set up the kingdom in glory, for it could only come when the Son of Man should come from heaven, as we have seen. Men because of their fleshly desires and carnal interpretations were entirely mistaken in their expectations. They had missed God's mind in at least one important feature as made known in the Old Testament. This was one reason they saw no beauty in Jesus that they should desire Him, and in due time their cry was, "Away with Him." He was not the man to rule over them.

It seems clear then that no matter what the Jews expected, it was not the kingdom in glory which was being proclaimed as near. God's purposes were in process of accomplishment, and the test for Israel in particular, yet also for the world, at this juncture, was not whether would they have the kingdom in glory but would they have God's King of that kingdom? He was rejected. Did that mean that the kingdom He announced as at hand was pushed off into the distant future? No; it came, now exists, and in the form that was according to the purpose of God for that foreshadowed interval which continues until the coming of the Son of Man in the clouds of heaven to take His own throne. In its present form, as fully revealed in the Lord's parables, it fills the interval of which we have spoken, and then continues in its form of manifested glory and power in what is called the kingdom of the Son of Man.

What is the present form of the kingdom which fills this interval? Its moral character, governing principles, and condition in various ways is what very largely made up the Lord's teaching. To this belong the mysteries of the kingdom, those similitudes found in the parables, and things new and old. The kingdom in this form embraces all who profess allegiance to Christ. Such are responsible to show conformity to the moral character which the King Himself made known in His teaching concerning the kingdom. This is surely to find manifestation in and among those who gather together unto His name-His disciples. To them in particular Matt. 5-7 is addressed.

The kingdom of heaven was at hand during the Lord's ministry on earth. It actually came when in resurrection He could proclaim that all power in heaven and on earth was His (Matt. 28:19, 20), though that still did not mean the immediate restoration of the kingdom to Israel (Acts 1:6,7). For during the course of the kingdom now come other purposes were to be fulfilled which were then unknown and were not made known until Paul was raised up to reveal the mystery of Christ and the Church (Eph. 3); but these purposes also belonged to that interval already foreshadowed in the Old Testament. The kingdom of heaven is not the Church, which is the Body of Christ, but this Church is in the kingdom. The kingdom embraces Christendom, the sphere of profession which may be real or not, but all true disciples of the kingdom since Pentecost and until the rapture (1 Thess. 4) are in the Body of Christ which is the Church.

Now whatever may be the high and heavenly calling and position of the Church as revealed by Paul, it remains true that the assembly of those who gather together unto Christ's name, whether before or after the raising up of Paul, is that company in which the kingdom should find manifestation in its moral and spiritual features and holy principles as made known by the King. This remains true, no matter what higher and more intimate relation Church truth makes known. In fact all the practical teaching of the epistles is in agreement with and but emphasizes that of the Lord Himself in relation to the character and conduct of disciples of His kingdom. This may have been too little observed and heeded in as far as it applies to practical Christian walk, while firmly holding to the precious truth of the Body and Christ the Head in heaven. Surely we, of all people, should show ourselves good citizens of the kingdom of the heavens, for our commonwealth is in the heavens (Phil. 3:20, New Trans.). In this connection, as having a present application, compare Col. 1:13; Eph. 5:5-10; Rom. 14:16-18; 2 Pet. 1:10,11; Rev. 1:5, 6, 9, New Trans. And though the expression, "the kingdom of the heavens," is dispensational in its relation to the course of time, and by way of distinction the often parallel expression, "the kingdom of God," is of moral and spiritual significance, it must be clear that they are not essentially different in character.

With these considerations before us we may see that while parts of our Lord's teaching may primarily relate to Israel, or the nations, or to the time after the removal of the Church when another Jewish remnant will be raised up, and some to the Church itself,* yet there is that which applies in moral and spiritual ways to the believer to-day. *For example:as to Israel-the parable of the treasure. As to the nations-the parable of the net cast into the sea. As to after the church-Matt. 10 in which the remnant of the Lord's Day and the future are in view; and the Lord's prophetic discourses. As to the church-the parable of the pearl, Matt. 16, John 10, chs. 13-17.* So it is with the beautiful portion to which the question at the head of this paper refers. This is true even where the reference is evidently to the Millennial form of the kingdom as in ver. 5, for is not the earth part of His inheritance, and are not those who now believe, members of Christ, His co-heirs? Hence may not even such a word apply to them who as meek do not put forth present claim as to inheritance here, but await the hour when He takes possession as the Son of Man, the appointed Heir of all things (Ps. 8; Heb. 2)? Surely it is so, even though they are distinctly heavenly in destiny as the Body and the Bride.

A further question is asked, "Is a man not saved if there is no mercy in him?" the reference being to the fifth beatitude-"Blessed are the merciful :for they shall receive mercy." Now God is rich in mercy, and those who are His children are to be imitators of Him (Eph. 2:4; 5:1). To find a man implacable, merciless, unforgiving, unmercifully pursuing the erring, refusing to show mercy and forgiveness to those who have fallen or injured him, raises serious question as to whether that man's sin-hardened soul has ever been softened by the blessed inflow of God's mercy meeting his own great need as ungodly and without strength, no matter how loud the profession of the lips. It is by his fruits that we know the real, the true believer. In this both Paul and James agree. That believers should be merciful is to be expected. That alone is consistent with the knowledge of how God has been rich in mercy for them. Thus they will glorify their Father who is in heaven, and receive mercy according to His perfect love and interest in His children, while also to show mercy to another is the sure way to reap it in our own time of need. Not to show mercy is to lack in righteousness, which is to act in consistency with the place we are in and the way we have been put into it. Compare Matt. 18:21-35.

"Be ye therefore merciful as your Father also is merciful" (Luke 6:36).

"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering" (Col. 3:12). John Bloore

(Col. 3:16,17.)'

(Continued from p. 237).

"Let the Word of the Christ dwell in you richly."

That "word," then, is what He began to teach when here. But at that time He could not give all the Word He had to communicate. "I have yet many things to say to you, but ye cannot bear them now. Lego, meaning to lay forth in systematic or set discourse:from this word logos is derived. But when He is come, the Spirit of truth, He shall guide you into all the truth:for He shall not speak from Himself; but whatsoever He shall hear He shall speak; and He will announce to you what is coming. He shall glorify Me, for He shall receive of Mine and shall announce it to you" (John 16:12-15). This we know was fulfilled in the ministry of the New Testament apostles and prophets (1 Cor. 2:12-16:they spoke the things of God in the words (logois) taught of the Holy Spirit), so that John can say, "We are of God; he that knows God hears us; he who is not of God does not hear us. From this we know the Spirit of truth and the spirit of error." This he says in contrast to those misleaders, to whom he emphatically refers in the previous verse (2 John 4:5,6).

Two qualifying clauses which follow describe the manner in which this is to be realized.

"In all wisdom"-the manner in which the following actions are to be carried out. It is that word for "wisdom" which expresses "an attitude as well as an act of the mind. It comprehends knowledge and implies goodness, including the striving after the highest ends as well as the using of the best means for their attainment." Only "the Word of the Christ" can so furnish us.

"Teaching and admonishing"-the actions, first what has reference to the mind that it may be girdled with truth, then what is more moral in character.

"In psalms, hymns, spiritual songs"-the means used. These terms may be difficult to distinguish, but this much may be said:psalms indicate compositions similar to those of the Old Testament; the hymn would be a metrical composition expressing praise, adoration; and in the song, or ode, to which the apostle is careful to add the term spiritual, the writer reproduces in poetic form his personal emotions or experiences. Perhaps this suggests an order of relative importance:first, what is more expositional in character, a teaching composition; then what expresses worship to God, which properly flows out of a growing in His knowledge to which the former would contribute; and finally, what deals more particularly with personal experience.

The second qualifying clause may be considered of similar construction.

"In (en) grace"-this states the manner or perhaps sphere in which the following action is to be carried out, that of "singing;" then, as corresponding to the means mentioned in the former clause, we have, "in your hearts to God."

The thought is that of inward joy toward God grounded upon the knowledge of our privilege to now make our boast in God through our Lord Jesus Christ, through whom we have received the reconciliation (Rom. 5:11), and enter into the grace wherein we stand. "In grace" is not the idea of a gracious disposition on our part, but rather the thought of the grace of God in our singing; and if this be so the former will also surely mark us. It is "in the grace" (literally), setting before us what is objective rather than subjective.

The injunction follows to do everything, whether word or deed, in the name of the Lord Jesus. If this is our guiding principle it will lead us to exclude from our lives that to which His name could not be rightly attached. Let our hearts be searched, and our ways examined in the light of this command of the Holy Spirit. Then the mood in which we are to do all in rendering such obedience is that of "giving thanks to- God the Father by Him."

Certainly a spirit of continual praise and thanksgiving is what should fill the Christian's heart and characterize his life, while the golden rule for his words and deeds is that they be found worthy of the Lord unto all pleasing, so that he is fruitful in good work, increasing in the true knowledge of God. John Bloore
(To be continued, D. V.)

(Rom. 8:28.)

Do we really believe this oft-quoted scripture? Is it a deep-grained abiding truth in us? It is our privilege to find the "good," and to profit by it. Paul said:"This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13,14), a proof that he believed this truth.

We stumble, blunder, and fall often; perhaps not into gross sins, although this is possible if we are not truly humble and watchful. Yet we do grieve "the Holy Spirit of God" and we can quickly know it if we are truly yoked with our "meek and lowly" Shepherd. We can be as quickly restored too, for "The Lord is my Shepherd .. .He restoreth my soul" (Ps. 23). Still, though we may fully believe all this, is it not possible for us to forget it? "Yea, I think it meet," says Peter, "as long as I am in this tabernacle, to stir you up by putting you in remembrance. .. .1 will endeavor that ye may be able after my decease to have these things always in remembrance…. though ye know them, and be established in the present truth" (2 Pet. 1:12-15).

"These things" are a part of the "all things;" there are other "things," however, that distress us-things that are adverse to us, that affect us most painfully, that Satan delights to get hold of and to accuse us of "before our God day and night" (Rev. 12':10):these trouble us more than anything else; and were it not that we "have an Advocate with the Father, Jesus Christ the Righteous" (1 John 2:1) we would indeed become discouraged and faint in the way. But even these are a part of the "all things." He pleads our case, even though the Father may be chastening us for our many sinful blunders. Sometimes so distressed that we know not how, nor for what to pray, we can only groan and sigh:but we have a "Comforter," who translates the groans and the sighing into words. "He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to God" (Rom. 8:27). Yet the "chastening" goes right on. We cannot be indifferent, nor think lightly of it; "nevertheless afterward it yieldeth the peaceable fruits of righteousness unto them which are exercised thereby" (Heb. 12:11). Let us then be "exercised thereby," for this is the way to find the "good" -"the peaceable fruits of righteousness."

Do we not too often dwell on the blunders of yesterday, and carry them over into to-day, and even into the to-morrow? We thus become so loaded down with the "sin that doth so easily beset"-that afflicts us, like an "enemy without the gates – that we sink under the burden.

"If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). This, then, is the way to find the "good." Do we practice it? Do we believe this most gracious, faithful word? If God is so "faithful and just"-to our Advocate, of course, for He represents us before God-as to "forgive us our sins" we will not fear though the lion may roar and the serpent may hiss:"If God be for us, who can be against us" (Rom. 8:31) ? S. A. White

Mary's love was deep, enduring,
She would send it down
Through the centuries, that she loved Him,
Who her love did own.

So she pours her precious ointment
On His blessed feet,
E'en the richest she possesses,
She esteems it meet.„

All the sweetness of her service
Spreads its perfume through
Age on age, until it reaches
Us, who love Him too.

H. McD

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

QUES. 5. – Does Deut. 26, with Acts 4:34-37, show that the place where we should bring our offerings (in connection with the collection) is marked out? Is it scriptural to refuse to give in the assembly offering, and claim that it should be individual giving only?

ANS.- There should be no question about it being scriptural for the assembly as such to minister both to the Lord's work and in supplying the needs of poor saints. This, of course, does not preclude individuals of the assembly ministering individually as they may be led. But it would be wrong to make that the exclusive mode of giving, so that no assembly collection was taken up and the assembly in its unity be thus deprived of ministering in this way. This should be evident from the following testimony of Scripture.

Paul having just received the things sent by the Philippians (4:10,18), says, "And know also ye, O Philippians, that in the beginning of the gospel, when I came out of Macedonia, no assembly communicated anything to me in the way of giving and receiving save ye alone; for also in Thessalonica once and even twice ye sent for my need."

Again, 2 Cor. 11:7, 8:"Have I committed sin, abasing myself in order that ye might be exalted , because I gratuitously announced to you the glad tidings of God? I spoiled other assemblies, .receiving hire for ministry toward you" (comp. chap. 12:13). To the same purport are his remarks in 1 Cor. 9:11-14 as to the supporting of those who labor in spiritual things.

As .to ministering -to the poor saints, it was done by the assemblies. Paul says in Rom. 15:25, 26, "Now I go to Jerusalem, ministering to the saints; for Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints at Jerusalem." Further, he says in 1 Cor. 16:1, 2, "Concerning the collection for the saints, as I directed the assemblies of Galatia, so do ye do also. On the first of the week let each of you put by at home; laying up in whatever degree he may have prospered, that there be no collections when I come." And we read in 2 Cor. 8:i-5, "We make known to you, brethren, the grace of God bestowed in the assemblies of Macedonia; that in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their free-hearted liberality.. .begging of us with much entreaty to give effect to the grace and fellowship of the service which was to be rendered to the saints."

These scriptures show that such giving was a matter of assembly action, in fact of assemblies acting in unity. This is also intimated by what Paul says about the brother sent with Titus in carrying out this service:that he was "chosen by the assemblies as our fellow-traveler with this grace." Such service grows out of the truth of the one Body, we being members in it and members one of another (1 Cor. 12:25, 26).

That individuals as such may minister of their substance in addition to the part they take in assembly-giving may be gathered from such scriptures as Heb. 13:1; 1 Pet. 4:9; 3 John 5,6.

It would be as wrong to deny their right as individuals to minister as they might be led to do, as it would also be wrong to refuse to give in the assembly offering.

Believing that the things written aforetime were written for our learning we may find instruction in what is enjoined upon Israel. For example, Deut. 26 would suggest that our offerings are to be brought to the place of the Name and the altar-the place of worship. Such offerings were for the priestly house, as we learn from Num. 18, and so were for the maintenance of the Lord's service. The lesson here is that of our responsibility as God's redeemed people to give first place to His claims as the One to whom we owe every blessing. Upon Israel's obedience in these matters depended her enjoyment of God's blessing. Comp. Mal. 3:8-12. Here we see an individual responsibility, the fulfilment or the non-fulfilment of which affected the whole nation. The principle of this abides for us. It is a feature of that government of God under which we are as His people-His house. Israel's place of the Name and the altar may well suggest the Christian's divine center of gathering-the name and work of Jesus from which springs all true worship. All our giving is to be in connection with this divine center, be it corporate or individual. With this center the celebration of redemption is intimately connected, whether as with Israel in the keeping of the Passover or with us in the Lord's supper; and no more fitting occasion could we, who are bought with a price and are no longer our own, select to present our offerings both of a spiritual and material character, as witnessing to this holy claim of Divine love which it is the joy of all rightly exercised hearts to acknowledge in the fullest measure possible. -JOHN BLOORE.

It has been pointed out in former answers to correspondents (vols. 35, 39) that we have a corporate and individual place in the world. As individuals we have duties toward humanity as a whole (Gal. 6:10; 1 John 3:17; Acts 10:38). As to the assembly, it is especially linked with Christ, rejected by the world, but owned of God and glorified. The assembly's offerings are connected with its worship and thanksgivings, and are seen in Scripture (as we have shown) ministering to Christ's servants and the saints.

(Col. 3:15.)

(Continued from p. 150.)

Ver. 15 presents three things:

1. Presiding peace-peace which is to rule or govern (literally, umpire) our hearts.

2. This is to be realized by us as those who are of one Body, as in its oneness or unity. Though it is in our hearts, it is not as isolated individuals but members one of another.

3. With thankfulness-the fretfulness, murmuring, and anxiety so natural to us is not to be given place.

It is the peace of Christ-that which comes from Him by reason of what He is and has done, and also that which characterizes Him, never more than when here in the midst of all experiences, trials and sufferings incident to His humiliation.

We may define peace as being a subsisting state of tranquillity and spiritual well-being, nothing feared from God, there being entire confidence toward Him, and contentment amid the circumstances and conditions in which we find ourselves, because all is committed to Him and

He is trusted.

On Christ's part this state was absolutely true and full, for He ever abode in God's love, enjoying communion with Him as always obedient, and by reason of it manifesting perfect calm, moderation, yieldingness, and quiet contentment in all His pathway. Such peace could be true of no other man before Him. But now it is possible for us to have His peace ruling our hearts. The peace of God is more general, the peace of Christ more intimate and personal. He said, "Peace I leave with you; My peace I give unto you"-words which tell us that He is putting us relatively into the same place that He occupied as man down here.

This is made possible by two things:first, by what He has done; secondly, by the Spirit's presence and indwelling, for He forms in us the mind of Christ as we enjoy communion with Him through the Word. By means of the first we may now have the same confidence toward God as He had, for we are accepted in Him and stand in the value of His accomplished work, perfected forever by His one sacrifice. By this we are assured of full salvation, and know that we have nothing to fear from God. He is for us. We have peace with God through our Lord Jesus Christ, and we may boldly say, "As He is, so are we in this world." He has made peace by the blood of His cross. We are reconciled through the death of God's Son-we who were alienated and enemies in mind by wicked works. We know God as "the God of peace" who brought again from the dead our Lord Jesus. Thus the Christian is assured of and privileged to enjoy a state of perfect tranquillity through Christ who is able to save completely all who draw near to God by Him.

We may think of this as positional in character, but it leads into peace in regard to and amid all circumstances. That this may be ours, we are assured nothing can separate us from the love of God which is in Christ Jesus our Lord; the Spirit sheds abroad this love in our hearts, and He is with us forever. God is faithful who has promised, and He will never leave nor forsake. The peace of Christ gave character to His life of lowliness and dependence. So the peace of Christ means not only unclouded acceptance (ever His as Man and now ours through Him), but also that sense of rest, tranquillity, quietness, contentment, confidence, which rules the heart because God is known and trusted, as Paul could say, "My God shall supply all your need." Our circumstances may be anything but peaceful; outwardly turmoil and distress may prevail; it is a question of our inward state. If our hearts are so governed, contentment will prevail, no matter what circumstances may surround us. Now this comes from the knowledge of God and communion with Him realized in a life subject to His will and pleasing in His sight. This was Christ's peace as He walked here, suffering the contradiction of sinners against Himself, a Man of Sorrows and acquainted with grief, without place or portion on the earth-"nowhere to lay His head." In this relation He is the source of peace to us, because in occupation with Him our hearts are ruled by His peace. We learn the character of it as we see Him in His pathway among men. Practically it means that we allow nothing to come in between us and God. If we do, our hearts are disquieted, uncertainty and fear arise, doubts becloud, anxiety weighs heavily, and we become weak, depressed, and our steps soon falter. We are then overcome, instead of being overcomers. Surrounding evil has prevailed over us instead of the peace of Christ presiding in our hearts. He did not walk in that manner. We are to walk as He walked. Who like Him suffered at the hands of friend and foe, bore such contradiction, such accusation, such reviling, yet pursued His way in peace? -for He knew God and ever abode in communion with Him. He committed His way to Him, His work was with His God. He did not quench the smoking flax, no ruthless word or act proceeded from Him, nor did He assert His rights or claim His place in the face of those who assailed, rejected, and maligned Him. He has left us an example that we should follow in His steps.

The disciples did not have His peace when they wished to call down fire from heaven, but He shows it to us on that occasion. He is called a Samaritan, said to be in league with Satan, to have a demon, and to be a sinner, yet He meets it all in humbleness, meekness, gentleness, speaking words of grace seasoned with salt, words of grace and truth, designed to reach the hearts of even such traducers and evil-workers. Even His words of woe are tempered, and few in comparison. In all of this we see His peace-shown in that none of all these things ever came between Him and God. Because of this He could thus act and walk among men.

"O teach us more of Thy blest ways,
Thou holy Lamb of God,
And fix and root us in Thy grace
As those redeemed by blood."

In the Garden before Judas and his crowd, before Caiaphas and Pilate, who but One of whom it was practically true that, "Thou wilt keep in perfect peace the mind stayed on Thee, for he confideth in Thee," could behave and speak as He did under such circumstances? The peace of Christ! And that peace characterizes Him still as He waits until in God's good time His enemies shall be made the footstool of His feet. "The Lord direct your hearts into the love of God, and into the patience of the Christ" (2 Thess. 3:5, N. Trans.). Patience has its perfect work where peace such as His rules. Well may He say to us, "Have faith in God." It was ever so with Him; hence His peace.

He says to us, "Let not your heart be troubled, ye believe in God, believe also in Me." Do we so believe that it is manifested in following His example? He is the object of our faith, equally with God. He surely claims it in this very statement. To believe in Him really means to conform ourselves to His mind and ways so that it becomes true that for us to live is Christ. "Let the peace of Christ preside in your hearts."

We see Him on the road to Calvary, followed by those who weep and lament; but He says to them, "Daughters of Jerusalem, do not weep over me." We think of Him during those hours of unequaled suffering on the cross. He prays for His persecutors; He blesses the dying thief; He keeps the fulfilment of God's Word before His mind and says, "I thirst;" He calmly dismisses His spirit. The peace of Christ!

As we think of Him our hearts know a great calm, and out of them flows not accusation, reviling resentment, pride, self-assertion, selfish claims and acts, but "bowels of compassion, kindness, lowliness, meekness, longsuffering, forbearing one another, and forgiving one another, if any should have a quarrel against any, even as the Christ has forgiven you."

Brethren, does the peace of Christ preside in our hearts?

It is individual first of all-"in your hearts." It relates to the inner man in all his individual relations, affections, interests. This peace ruling our hearts would effectually hinder a hard, unloving, unquiet spirit which practically destroys the unity of the Body.

The features of Christian character and action already considered imply occasions which will call out their exercise toward one another. In this connection we know how easily there arises in the heart a conflict of passions and motives over which a presiding or ruling influence is needed so that a proper adjustment is effected. This is to have in view our oneness, for we are called to the realization of this peace in one Body – not the Body viewed as to privilege and position in Christ, but our being called to be together as members one of another, brethren who are to dwell together in the unity of the Spirit, which we are to keep with all diligence in the uniting bond of peace.

If the broken and ruined state of the Church which is that Body witnesses to how little the peace of Christ has ruled the hearts of its members have we who stand for the truth proved ourselves better than our fathers? Does our condition show that the peace of Christ presides in our hearts? Did it, the confusion and shame of these days would not be upon us. Strife, alienation, and accusation are the breathings of another spirit than that of Christ-a spirit that blows its withering blast upon the fruit of the Spirit, "love, joy, peace, longsuffering, kindness, goodness, fidelity, meekness, self-control." Quite unaware to ourselves, and because pride, worldliness, and self-seeking make inroads upon us, Satan may find his opportunity to take us captive for his will. Then it is not long before his character as the accuser of the brethren becomes manifest in our ways, and unmasks to others, if not to ourselves, the snare in which our feet are caught. The Lord alone can pluck them out of such a net.

Finally, we are to be thankful, surely to God who has called us in one Body; but thankful too even amid all that may arise in our relations as so called, though these require much longsuffering, forbearance, and forgiveness exercised in that love which, if it is the bond of our actions will affect even our words, so that they are neither hard or unseemly.

God grant to us the rule of Christ's peace in our hearts and our relations as called to it in one Body. John Bloore

(To be continued, D. V.)

Calendar:Mar. 16th to Apr. 15th

DAILY BIBLE READING ……Mar. 16th, 1 Chron. 10; Mar. 31st, 1 Chron. 25; Apr. 15th, 2 Chron. 11. SUPPLEMENTARY READING…. Mar. 16th, John 20; Mar. 31st, Acts 14; Apr. 15th, Rom. 1.

Report of Young Believer's Meeting

81st Meeting of Y. B. D., on Feb. 4,1928. Present, approximately, 90.

Meeting opened with singing of hymns and prayer.

Essays on Justification were read by A.H., G B and Mr. V. D.

In the discussion following Mr. J. R. E. remarked on difference between "Christ's righteousness" (an expression used in one essay) and "God's righteousness."

Christ's righteousness said to be His perfect law-keeping. The righteousness of the law is after this wise "The man that doeth these things shall live by them." Christ's righteousness could not be imputed to us.

Righteousness of God has for basis the idea that God does right. God's righteousness is God's acting toward man for blessing and in so acting He acts in consistency with all that He is in His being. Compared Ps. 32 and Rom. 4:5. Forgiveness is the negative side of the gospel -not imputing sins unto me.

Questions for next time:H. G.-Explain Rom. 9:22 and 1 Pet. 2:8.

Explain what is meant by, "For we through the Spirit wait for the hope of righteousness by faith."

Also explain 2 Cor. 5:21, "For He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him."

"When the conscience is not active people readily interpret circumstances to suit themselves; and at such times it is often amazing the amount of energy that will be expended on that which ministers to one's own comfort, whereas utter indifference characterizes that which is connected with the Lord's glory.

Thus saints have time and means for much that does not profit, who find it difficult to get a few hours for a meeting, or to spare of their means for the furtherance of the gospel. Once let the conscience be in exercise, and all will be in place.

"Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?" is the Lord's challenge through His prophet. No Persian decree hindered their providing warm and even expensive houses for themselves; but it was readily made the excuse for indifference to what should have had the first place in their thoughts (Haggai 1:3,4).

"Now therefore thus saith the Lord of hosts:Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes"(vers. 5, 6). This is all intensely solemn. May reader and writer weigh it well. Undoubtedly it gives the secret of many failures and disappointments among Christians to-day, as well as among the Jews of old. God cannot bless self-seeking. He calls on each one to "Consider your ways." The Hebrew reads, "Set your heart on your ways." It is a summons to self-judgment; for the ways manifest the state of soul.

We may look at it as entering into every ramification of the life. Consider your ways, ye who have to do with the commercial world in its present conditions. How much is often tolerated among us that would not bear the all-searching eyes of Him who seeth not as man seeth! The covetous spirit of the age is eating the very life out of many companies of the Lord's people. The grasping avariciousness everywhere prevalent in the world is making dreadful inroads among Christians. Alas, how much is sacrificed for money! Christian fellowship, the joys of gathering at the table of the Lord, gospel work, and privileges of mutual edification and instruction in divine things-all are parted with often simply because the opportunity arises of adding a few paltry dollars to the monthly income and savings. Brethren with families even will leave a town or city where the spiritual support and fellowship of their brethren is found, and where their children have the privileges of the gospel meeting and the Sunday-school, simply because they see, or fancy they see, an opportunity to better their earthly circumstances. Alas, in many instances they miss all they had hoped for, and lose spiritually what is never regained!

Consider your ways in the home life. What place do you give the things of God there? Is the Bible habitually neglected, and the knee seldom bowed in prayer before the children? What wonder then if they grow up to think lightly of what you seem to place so slight a valuation upon! Do you discuss servants of Christ, and the people of God, in a cold, hard, critical manner before these same children? Then do not be surprised if they learn to despise all ministers of the Word, and lightly esteem all those that bear the name of Christ.
Consider your ways in connection with the service of the Lord and the assembling of His people. Do trifles keep you from the assemblies of God's people for the remembrance of our Lord in His sufferings for us? Or do you neglect the preaching of the Word on the plea that "it is only the gospel?" Are you generally missed at the prayer-meeting, and seldom found at the Bible-reading? Is it months, or years, since you handed out a tract, or spoke to others of Christ? How then can you expect God's blessing to be on you and your plans while you are so indifferent to Him and His purposes?

"Thus saith the Lord of hosts:consider your ways. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord" (vers. 7, 8). Aroused from the deadening effects of self-seeking, judge yourself and your past loose ways in God's presence; then "put first things first," as one has said, and give the Lord the supreme place in heart and life. Because of the lack of this purpose of heart to cleave to Him, He could not bless as He otherwise would; hence "Ye looked for much, and, lo, it came to little; and when ye brought it home," God blew upon it and it fled away. Did you wonder why failure succeeded failure, and plan after plan did not result as you hoped? Because God was not given His place, His house is neglected, "Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit," and drought and barrenness prevail in place of blessing and refreshment" (vers. 9-11). -From "Notes on Haggai," by H. A. Ironside.

Dear Saviour, I have naught to plead
In earth beneath or heaven above,
But just my own exceeding need
And Thine exceeding love.

The need will soon be past and gone,
Exceeding great but quickly o'er;
The love unbought is all Thine own,
And lasts forevermore.

John Crewdson

Thou art, O Lord, and I were naught indeed,
Hadst Thou not met my overpowering need;
Hadst Thou not stooped to lift me up to Thee,
I had been lost through all eternity.

A vessel offered for Thy service, Lord,
Unless 'tis empty cannot hold Thy Word;
Unless 'tis broken will not show the light
Which, shining, puts all enemies to flight.

I cannot trust my thoughts away from Thee,
They wandering lose that sweet simplicity
Which nearness to Thyself must ever give;
Then keep me close to Thee, the while I live.

Saved, emptied, and made nigh to Thee, O Lord,
What wondrous possibilities afford
Thine own. Oh, hide us, keep us, may we be
As those who serve, and wait, and watch for Thee. Helen McDowell

BY JOHN BLOORE

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

QUES. 16.-What is the meaning of 1 Cor. 9:27?

ANS.-This chapter sets before us the apostle's privileges as a servant of the Lord and his surrender of personal rights so as to further the gospel, summing it all up in ver. 23:"And I do all things for the sake of the glad tidings, that I may be fellow-partaker with them" (New Trans.). He stood allied with the gospel, and this put him in a path which he now compares to a race with a prize to gain at the end.

On the race-course each one runs with a view to obtaining the prize. The racer's every faculty and all his. energy is concentrated on the race. Let the believer, do likewise. What is essential to success? Temperance, in all things. It is likewise for the believer.

Was the Christian course one of uncertainty, or vain combat? No (ver. 26); the end and the victory is certain. But there is a path to pursue in which the body-the great instrument for active participation in the race must be kept for the Lord and His service, not for selfish ends and fleshly lusts. The desires and appetites are not to rule; there will be need to buffet them, lead captive, instead of being made captive by them. God's grace not only gives us a place, but also a path to follow because of the place given. Reaching the end is connected with both; for he who truly enters the place of favor with God through faith will also run in the path which leads to the end in view. We are kept "by the power of God through faith" (1 Pet. 1:5). Those not of faith are not kept. Thus salvation and holiness go together.

The grace that brings salvation also teaches us to live soberly, justly, and piously in the present course of things (Tit. 2:11, New Trans.). Compare 1 Pet. 4:1-5. Even if one preached, but did not so run, the end -would be rejection.

QUES. 17.-What is the meaning of Matt. 26:26-28?

ANS.-Read 1 Cor. 11:23-26; compare Heb. 10:10-18, and Heb. 9:11-15; 12:20,21.

QUES. 18.-In baptism some use only the formula in Matt. 28:19; others baptize in the name of the Lord Jesus (see Acts 2:38; 8:16; 10:48) ; and others use the Matthew formula adding the name of the Lord Jesus. What is correct?

ANS.-In answer to a similar query, J. N. D. said, "…. Baptizing according to Matthew is, I apprehend, in the name of the Lord Jesus. I always use the words, expressing however especially the name of the Lord Jesus in connection with it, that it may be understood to be in His name…. The only direction you have to baptize is Matt. 28; but this was from resurrection, not from ascension, and only Gentiles. Still you have no other intimation now, no more than a command to do it. Still it must be, from the practice we have [as in the Acts, I presume he means], really in Jesus' name, and if this be expressed all will be right."-J. N. D.'s Letters, Vol. 2, p. 234.
It may be further remarked that the words in Matthew indicate baptism to the Christian revelation of God in connection with the resurrection and glory of Jesus as having all power given Him in heaven and on earth, while in the Acts, where this supremacy and authority of the Lord Jesus is emphasized in connection with ascension to God's right hand, Christian baptism is spoken of as in His Name-the One preached as being Lord and Christ, and Son of God.

What is in view in this passage is shown in vers. 14-18.

(a) There is to be no dispute about words which profit nothing, but rather subvert the hearers.

(b) Profane, vain babblings are to be shunned,.

(c) And certainly those from whom they come, as being identified with such iniquity.

Two such babblers are mentioned, and the evil results -to themselves and others whose, faith has been overthrown thereby.

"This overthrowing might seem to call in question God's foundation. Yet that remains firm.. .it is simply God's foundation abstractedly"(J. N. D., footnote, N.T.).

This is sealed or secured by two things:the -divine knowledge and obedience to the holy calling shown in separation or departure from iniquity. Those who are' the Lord's known ones so act.

"But," δε, introduces this statement, showing it to be adversative, by way of opposition and distinction; in some sort a statement .to be understood as opposed to what precedes-so, but (though what has just been said as to the foundation is certain) in a great house there are different classes of vessels as to materials, and as to the place in regard to service or use-some to honor, some to dishonor. Hence Timothy is to understand that be the foundation of God ever so secure there is in the realm of service marked distinctions to observe, as illustrated» in a great house with its various kinds of vessels and their different use. What is to be desired is that of being a vessel to honor, one specially near the master . and pleasing to Him.

The honor or dishonor pertains to the vessels. It is not a question of the Lord's honor or dishonor.

Now the distinction between "to honor" and "to dishonor" is not that of high and low station in the common service of one master, but rather that of being used by the master as in a special place, ready to his hand at any time, and so they are to honor; and on the other hand that of being unfit for use in his service, and so rejected or -cast, aside in disgrace. I hardly .think there is wrong in attaching an evil meaning to the vessels to dishonor, for the word here used seems to imply it, as reference to its usage in Scripture indicates. Compare the following-:Rom. 1:26", vile; Rom. 9:21, dishonor; 1 Cor. 11:14, shame; 1 Cor. IS:43, dishonor; 2 Cor. 6:8, dishonor; 2 Cor. 11:21, reproach. The wrong, it seems to me, has been in making this mean other things than those evils of which the context speaks, and which fall under the general term "iniquity." The separation here, and walking with those of pure heart (they being such because of separation), is from the evil of such teaching and striving as results in subverting the hearers and overthrowing the faith of people-in short, from iniquity. It is walking apart from those caught in such a snare of Satan, and being used for his will.

Translating this into the moral sphere, for it is certainly in this connection that the illustration is used, vessels found in the great house of Christendom may be either to honor as being used by the Master for His service, or to dishonor as being not suitable to the Master, and yet possibly used by another, even the sinister hand of Satan, for the fact is that in this great house there is an enemy at work as well as the true Master Himself. This enemy takes some in his snare for his will (ver. 26), by which the order and blessing of the house become seriously disturbed. Hymenaeus and Philetus would be vessels so used, and hence to dishonor. In principle, I should think this would go beyond simply individuals like Hymenaeus and Philetus, for it is evident that such may gather companies around ti^em-selves on the basis of their babbling or disputatious teaching. Therefore the separation in view here would include such companies; and the leader and the led in such cases would fall under Titus 3:10,11; Rom. 16:17-20; while verses 24-26 of 2 Tim. 2 would direct our activity toward those ensnared.

What then is essential to being a vessel to honor? It is such separation as the apostle here enjoins. It would seem that in verse 21 he returns in thought to the close of ver. 19-the withdrawal from iniquity; and he applies this to the case in hand, that of such things and persons as he had been speaking of in vers. 14-18. In making this application he selects for emphasis one feature only out of the illustration of a great house, that of being "a vessel to honor." Thus the point in the apostle's mind is how to be a vessel to honor-one fit for the Master to use.

In principle does not this passage furnish us with the scriptural ground for separation from the organizations and sects of Christendom in which the truth as to both doctrine, order, and- general practice is either neglected or refused, and human traditions and system substituted? Such separation is from them so as to practice those simple but divine principles of fellowship and order which are of God for His house.

As to the ninety and nine sheep in the parable, do they not have their counterpart, as far as application goes, to the murmuring Pharisees and scribes, who as far as their own thought was concerned were "such as have no need, of repentance?" By contrast heaven finds its pleasure, not in such, but in one repenting sinner. So too, it seems to me, the vessels to dishonor find their counterpart in the context. Is not the separation enjoined from iniquity as manifest in words and works which compromise or corrupt the truth and injure souls? John Bloore

(Col. 3:16.)

(Continued from p. 183.)

The exhortations we have been considering relate to our enjoyment of Christian intercourse with one another, which can only be properly and fully realized in obedience to the commands which have come before us- "Put to death"-"Put off"-"Put on"-"Add love"- "Let the peace of Christ preside"-and now, "Let the Word of the Christ dwell in you richly." These lead to mutual edification, worship-filled hearts, consecration of life's activities, with thankfulness to God the Father by the Lord Jesus.

There is no spirit of isolation here, for while all is intensely individual to begin with, the welfare and blessing of others is in view throughout; all bearing a relation to that unity into which we have been called, the practical expression of which we are to use all diligence to keep in the uniting bond of peace.

These verses (1-17) give us in precious and important detail a full picture of Christian morality. Of this Christ is the center and sum. He is kept before us.

We are raised with Christ.

Our life is hid with Christ in God.

Christ is our life.

Christ is all and in all

It is Christ's forgiveness we know.

It is the peace of Christ which is to rule our hearts.

It is Christ's Word which is to richly dwell in us.

And everything is to be done in the name of the Lord Jesus, and by Him we render our thanks. Through Him we have access by one Spirit to the Father. "By Him therefore let us offer the sacrifice of praise continually to God, that is, the fruit of the lips confessing His name." "Giving thanks at all times for all things to Him who is God and the Father, in the name of our Lord Jesus Christ, submitting yourselves to one another in the fear of Christ" (Eph. 2:18; Heb. 13:IS; Eph. 5:20).

Thus in this Epistle, as we have already seen, the Spirit emphasizes how the full truth and blessing of Christianity, and so of God's full revelation, the full knowledge of His will, purpose, grace and glory, center in Christ-His Person, work, and place in glory.

We might think of the Word of Christ as having reference to the whole of Scripture, for it witnesses to Him throughout; but the reference is more specific. It directs attention to the New Testament ministry of which the revelation committed to Paul is the completion, the crown. The enemy sought not only to diminish its importance, but also to introduce elements which were presented as being a fuller and more advanced revelation -indeed, claimed to be God's full knowledge in which Christ had a part, but was not set forth as preeminent in all things (ch. 1:18,19). Thus Christ was denied His place as Head (ch. 2:18,19).

The enemy began this great effort against the truth in Paul's day. It grew apace as the years passed by such as Jude speaks of (vers. 4, 8-14,18,19), and Peter (2 Pet. 2:1-3), so that before the close of the apostolic era evil men and seducers were manifest. Through such came in what was announced as advanced and fuller forms of mystery-teaching, out of which came the denial of Jesus Christ come in flesh. In John's day they had gone out of the Christian company, setting up their doctrine and gathering their own company as distinct from it. Of such misleaders John warns the believers, calling upon them to abide in that which is from the beginning "the Word of the Christ"-of which Paul speaks- for they (the misleaders) had gone forward, not abiding in "the doctrine of the Christ," and so did not bring it. Here the term used (the logos of the Christ) means not merely the word uttered, but embodies the conception, the thought-it includes the processes of thought as well as the expression in words. In regard to this Christ is the object before us as to authorship and subject-matter. Paul speaks of the gospel he preached as received "by revelation of Jesus Christ" (Gal. 1:12). Comp. Rev. 1:1. Didache (doctrine, or teaching of the Christ) as used by John does not signify anything different from the logos of the Christ, or indicate something specific therein, some special point of doctrine; this word signifies not only the kind of doctrine taught but the mode of teaching, for this distinguishes what is referred to from all else. It refers to manner or mode, not simply matter or substance-not only what is communicated but also the way it is communicated. Christ began it, and continued it by the Holy Spirit through the apostles and prophets of the New Testament-the "we" of whom John speaks, and who are of God (2 John 4:6). It is that which Christ Himself began to teach, and continued by means of chosen vessels through whom by the Holy Spirit He gave the complete and perfect revelation. So Jude can speak of "the faith once [not formerly, but once for all, so 'that no other faith will be given,' Vincent and Bengel] de livered to the saints." It is "the doctrine, or teaching taught," as in Tit. 1:9 (New Trans.); in other words the body of Christian truth. Not to abide in the instruction thus given, but go forward into what is given in another manner or mode, even by the spirit of error, is to abandon the truth which is from the beginning. It is to apostatize by giving heed to the "doctrines, or teachings of demons" (1 Tim. 4:1). Such are those who abide not in the doctrine, and do not bring it (2 John). They were to be refused without compromise or hesitation – they were deceivers and antichrists (1 John 2:18,19; 4:1-6; .2 John).

In view of what was so soon to arise through Satan's efforts, how important the exhortation, "Let the Word of the Christ dwell in you richly." This all in Asia did not obey, they turned away from Paul (2 Tim. 1:15); hence too the apostle's earnest words to Timothy as to abiding in what he had learned, stressing the importance of the Holy Scriptures and the preaching of the Word (2 Tim. 3:13-4:5), "for wicked men and juggling impostors shall advance in evil, leading and being led astray"-such are found in John's Epistles and are called "misleaders," or "deceivers." The rendering of William Kelly in his Notes on John's Epistles.' Having "received the Christ, Jesus the Lord, walk in Him, rooted and built up in Him, and assured in the faith, even as ye have been taught, abounding in it with thanksgiving" (Col. 2:6,7). What we are warned against is the bringing in of what is supposed development in divine things, the setting forth of new and supposedly fuller, higher teaching in comparison to which the apostolic teaching was accounted elementary, so that there was a going forward, not abiding in the doctrine of the Christ. To-day we find those early errors presented in modern dress, often draped in Christian nomenclature by which the enemy easily deceives the unwary. They are found in such systems as Russellism, Eddyism, Theosophy, Christadelphianism, Seventh-day Adventism, Annihilationism, Restorationism, and in what we know as Modernism. Sometimes real believers may become ensnared in one of these wicked forms of "systematized error" (see Eph. 4:11-16, New Trans.), and then we need to act upon the word to Timothy (2 :24-26) and that of Jude (vers. 22,23).But one who comes teaching such wickedness is not to be even accorded a greeting.

The rendering of William Kelly in his Notes on John’s Epistle. (To be continued, D. V.) J. Bloore

(Continued from p. 144.)

The next victor's wreath of which I would speak is the crown of life, concerning which we read in two distinct passages. James 1:12 tells us,

"Blessed is the man that endureth temptation:for when he is tried he shall receive the crown of life which the Lord hath promised to them that love Him."

And in Rev. 2:10 the Lord comforts the church in Smyrna with the words,

"Fear none of those things which thou shalt suffer:behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days:be thou faithful unto death and I will give thee a crown of life."

It is noteworthy that in each of these passages we have suffering saints in view:children of God exposed to bitter trial, even going to the length of intense, malignant persecution by Satan's emissaries. God could easily hinder these cruel foes; He could quench the fierce flames of affliction; He could turn back these overwhelming floods of sorrow. But He chooses rather to enable His tested ones to overcome in the day of trial than to free them from trouble. And this not because He takes any delight in the anguish of His distressed people, but because this very tribulation is a means of discipline which results in lasting blessing "to those who are exercised thereby" (Heb. 12:11). He sits by the fining-pot and watches intently till He sees His own countenance reflected in the melted silver. He walks with His persecuted ones in the furnace, though it be heated seven times more than ordinary. And "He giveth more grace," that they who look to Him may suffer and endure.

Then when the day of manifestation comes He will bestow with His own once-pierced Hand the crown of life, upon all who have fought and overcome.

When afflicted with a thorn in the flesh-"a messenger of Satan" sent to buffet him (lest he should be exalted above measure because of the abundance of the revelation he had received when caught up to the third heaven), Paul tells us he besought the Lord thrice that he might be delivered from the trial. But the answer came, saying in effect:I will not take the thorn out of your flesh, Paul; but I will do something even better for you than that; I will give you grace to bear it, and to glorify Me in it.

"My grace is sufficient for thee; for My strength is made perfect in weakness!"

And Paul at once ceases to cry out for deliverance, but exclaims with chastened confidence,

"Most gladly therefore will I glory in my infirmities that the power of Christ may rest upon me."

He was but living out what he elsewhere tells his fellow-saints when he says,

"We glory in tribulation also, knowing that tribulation worketh patience; and patience, experience; and experience, hope:and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Rom. 5:3-5).

Our restless hearts would fain cause us to flee from the trial, hoping for better conditions elsewhere, but we are" called upon to be strong in the grace of endurance-to suffer in the flesh rather than yield to sin-to be persecuted even to death rather than to be disobedient to the heavenly vision-to be counted as the off scouring of the earth rather than to court the favor of men by unfaithfulness to Christ.

"Should we to gain the world's applause,
Or to escape its harmless frown,
Refuse to countenance Thy cause
And make Thy people's lot our own,
What shame would fill us in that day,
When Thou Thy glory wilt display."

How worth while will it all seem then, to have suffered in patience here, when we shine forth with Him when He comes, wearing the crown of life, the sign of His appreciation and approval! And if regrets are possible in heaven, how will we regret every cowardly effort to escape reproach, or "every time that we, in weakness, yielded to temptation, preferring present enjoyment rather than
future glory.

But the hope of the crown is not, in itself, incentive enough to keep us from unfaithfulness to Christ in this scene of testing. It is only as He, Himself, is the joy of our hearts and the present portion of our souls that we can resist the siren-lures of this false world, and go on in true devotedness counting all but loss in order that He may be magnified in us. And it is as our hearts are attached to Him where He is-up there in the glory of God-that we can spurn this world's empty glory. Some one has truly said, "No one can rightly put this world beneath his feet until he has seen a better world above his head." As we walk in the light of that world we shall indeed be able to sing from the heart,

"We wait for Thee, content to share
In patience, days of trial;
So meekly Thou the cross didst bear,
Our sin, reproach, denial.
How should not we receive with Thee
The cup of shame and sorrow
Until the promised morrow?"

That happy morn draws on apace. The only time we shall ever be permitted "to suffer for His sake," is nearly at an end! Let us then stand fast in the closing hours of the age of grace, assured that He for whom we wait is just at hand, and that the joy will be His as well as ours when we receive, if faithful unto death, the crown of life.

Eternal life is the gift of God, and is ours by faith upon believing. The crown of life is the reward for faithfulness, even though involving physical death. H. A. Ironside

(To be continued, D. V.)

Grace is the deep sweet well of God's great love.
His sunshine shed on us from heaven above.

It is the attitude in which we stand
Toward Him, the shade of His protecting hand.

Just as the gentle snowflakes over-night
Enshroud earth's blots and blemishes from sight,

So doth He cover our unrighteousness
Forevermore, in His exceeding grace.

"He giveth grace, yea, more abundant grace,"
The same that shineth in the Saviour's face.

'Twas grace that led Him down to Calvary's cross,
Though rich, He stooped to poverty for us.

And with this grace God covers every one
Whose trust is in the Christ of God, His Son.

O child of God, this jewel, bright and fair,
By His own hand is given to us to wear.

Then let us "grow in grace," and knowledge of our Lord,
And glorify His name by feeding on His Word.

Helen McDowell

(Continued from p. 518 of Vol. 45.)

In view of the truth just considered, that of the new man "wherein… Christ is everything and in all," the apostle now instructs us regarding positive features of Christian life and practice. It is not surprising to find that these features may be associated with Christ, who left us an example in His life that we should follow in His steps, nor that He is repeatedly spoken of in this short section of the epistle (vers. 12-17). Its teaching is summarized in the words, "Put on the Lord Jesus Christ, and do not take forethought for the flesh to fulfil its lusts" (Rom. 13:14).

The same expression opens ver. 12, "put on." It means investment, as in one's garments; to clothe oneself. In this connection it comes to signify the mode in which we are to appear, since we have put on the new man. As a person's manner of dress may be an index to his character and disposition of mind, not simply a matter of external appearance but in measure a disclosure of the inner man, so these features of Christian life and practice now before us are the outward manifestation of the inward disposition. This is formed according to that new nature and life now ours through faith in Christ, to which Christ is all. Compare Gal. 3:27; Eph. 6:11; 1 Thess. 5:8, where the same expression occurs.

We are to be so invested by reason of being "elect of God, holy and beloved." Believers are God's elect, or chosen people. This election, or choice, of God (for it proceeds from Him and partakes of His character), involves His counsel of eternal blessing for His people. We are elect according to foreknowledge. It is, we may say, the background of election. In what does it consist? Hardly in the mere foreknowing of the course of events, for our being called by God through the gospel is not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before the ages of time (2 Tim. 1:9,10). So foreknowledge in relation to election must embrace not simply prescience but the whole plan of God as formed in eternity-the eternal purpose which He made in Christ Jesus our Lord (Eph. 3:11). Election then is according to what that foreknowledge embraces of God's purpose concerning Christ and His company.

As thus foreknown we are predestinated, or marked out beforehand, according to God's purpose to be conformed to the image of His Son, for adoption to Himself through Jesus Christ, in whom we also have obtained an inheritance (Rom. 8:28; Eph. 1:5,11). In this connection we have the mystery which God predetermined (the same Greek word) before the ages for our glory (1 Cor. 2:7). To all of this we have been elected or chosen by God before the ages of time.

Now, as related to election, we have the subject of call or calling. Those foreknown and predestinated (which involves, as we have seen, God's purpose) He has called-"called according to purpose" (Rom. 8:28). This is by the gospel-"He has called you by our glad tidings" (2 Thess. 2:14). And so God's purpose and grace which was given to us in Christ Jesus before the ages of time has been made manifest now by the appearing of our Saviour Jesus Christ who has annulled death, and brought to light life and incorruptibility by the glad tidings (2 Tim. 1:9, 10). This call is to the obtaining of the glory of our Lord Jesus Christ, for God has called us to His eternal glory in Christ, to His kingdom and glory (2 Thess. 2:14; 1 Pet. 5:10; 1 Thess. 2:12). So we are "the called ones" (Jude 1), "the called of Jesus Christ" (Rom. 1:6). Our call is not according to our works, but according to God's own purpose and grace (2 Tim. 1:9). God has saved us. It is His grace. Thus .all thought of human merit, or that there is anything in God's elect not found in others which operated to draw forth His choice, is excluded. They are those in whom the call by the gospel is made effectual through the drawing of the Father working by the Holy Spirit and the Word. Since in the flesh all are alike ungodly, without strength, spiritually dead, having nothing by or from which spiritual life can be produced, that is found only in the incorruptible seed, the Word of God, which is living, operative, and eternal, implanted in man by the Spirit's work on the principle of faith. "According to His own will* begat He us by the word of truth" (James 1:18). *"Having so purposed" or "willed it," bouletheis. It was the fruit of His own mind and so a free gift. Footnote, New Trans.*

Since being called is connected with God's eternal purpose and His election to it, which is of His grace and kindness toward us in Christ Jesus, are we to conclude that the truth of election and calling thus directly related to God's people involves the election of all not in their number to eternal perdition? In other words, Is election to reprobation as much a doctrine of Scripture as that of election to God's eternal purpose and glory? God calls by the gospel; is it only for the elect that they may be called?. The gospel goes out to all as a universal invitation, to "whosoever," to "every one" that believes. Would not this be cruel irony, a mockery, if we must consider any excluded by reason of having their eternal doom prefixed by election? It would be impossible for such to believe, and the gospel with its "whosoever" would not really mean that after all. No; surely the call in the gospel is sincerely made to all. How otherwise could it be said God "desires all men to be saved and come to the knowledge of the truth" (1 Tim. 2:4), or how now enjoin "men that they shall all everywhere repent" (Acts 17:30)? Such statements would be devoid of meaning if He had already elected, or chosen, many to eternal reprobation. The call in the gospel is indeed to all, and why it is not effectual in some is not to be explained by election, for Scripture does not present it as operating in the case of those who, resisting God's gracious work by the Spirit, so fix their own doom. On the other hand it is clear that those who do believe do so as a result of God's drawing and constraining grace by which His purpose regarding them as foreknown is made effectual. Thus they are spoken of as the called, the elect.

Why God has sovereignly elected a definite number to participate in the blessing and glory of His eternal purpose (2 Thess. 2:13; Rom. 9:23, 24), leaving all others to their responsibility, while by no elective decree predetermining the issue for them, and sending to them the glad tidings in such wise that they will be found without excuse for not obeying the message and so go away into eternal punishment, is a mystery. Faith leaves it as such, confident that God who has saved us will be fully justified in all His ways, for whatever He does must be right. He is essentially holy, righteous, and good, great in mercy and longsuffering.

Finally, from the acceptance of the gospel and the manifest fruit of it in their lives, the apostle could write with confidence of the Thessalonians, "Knowing, brethren, beloved of God, your election." With this we may connect Peter's admonition, "Use diligence to make your calling and election sure," that is, sure or certain as to ourselves before others, as the Thessalonians did, since what accompanies God's work in those sanctified by the Spirit was manifested in them. In other words, our calling and election will be seen as sure in regard to us, if the things Peter speaks of are found with us, as indeed they are in every case, though in varying measure, in which God has begun that good work which He will carry forward until Jesus Christ's day (Phil. 1:6). "God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord" (1 Cor. 1:9).

Thus election kept in its scriptural connection relates solely to God's people-a truth in which the believer may rejoice, for it teaches him that he was an object of God's choice for the wonderful place now known. His blessing is not the result of anything in or of himself, and he worshipfully bows in acknowledgment that he owes all to God who chose according to His good pleasure, and wrought in grace to make effectual His own purpose in Christ.

The elect of God are "holy and beloved." This is their standing and relationship. As holy the believer is separated or set apart unto God. This, of necessity, must be according to the claims of His nature, for He is holy, and to His character as light, He is light. With "holy" we think of position and character; with "beloved," of relationship and its bond of love. We are called saints, holy ones, for the Father has made us fit for the inheritance of the saints in light. This fitness is secured through the redemption that is in Christ Jesus in whom we are sanctified, that is, set apart to God according to the value of His work and the glory of His place as raised from among the dead and seated at the right hand of God. It is a feature of the manner in which He chose us in Christ before the world's foundation (Eph. 1; 4)-holy as to position and nature; blameless, there being nothing attaching to us worthy of blame; in love, the sphere in which we are set to enjoy forever the blessedness of such a place and character in fellowship with God, with whom this perfect oneness is established to His praise and glory through the redemption we have in Christ. In Col. 1:22 another feature is given in regard to our presentation before the Fulness of the Godhead, and that is "unreprovable" or "irreproachable." This means that there is nothing for which we can be arraigned, or accused. It implies the existence of that which made us subject to reproof or accusation, but which has now been removed, so that we are "perfected forever" by the one offering of Christ (Heb. 10:18). Thus according to God's will we have been sanctified-separated to God, called holy, or saints-"sanctified in Christ Jesus."

God, then, who has saved us, has called us with a holy calling (2 Tim. 1:9). "Calling" is not simply the act of invitation, but includes the character or condition which is to be maintained as suited to the privileges and blessings made known in the glad tidings by which God calls. It is "holy," and so the elect are holy, or saints, by calling. So our character, our manner of life, is to agree with the position in which we are placed, which is according to the nature of Him whose grace has been so richly bestowed upon us. Hence, since "He who has called you is holy, be ye also holy in all your conversation; because it is written, Be ye holy, for I am holy" (1 Pet. 1:15,16). "For God has not called us to (epi, 1:e., not the ground of, under that condition, it is not the characteristic condition) uncleanness, but in (en, the element or character of life into which we are called) sanctification (or holiness)" (1 Thess. 4:7). Our sanctification is God's will concerning us. Compare Rom. 6:19, 22. Believers are "holy brethren, partakers of the heavenly calling" (Heb. 3:1). John Bloore

(To be continued, D. V.)

There are two lines of truth very clearly distinguished in Scripture which are often confounded by those who do not read discriminatingly and who are not given to "rightly dividing the Word of Truth." I refer to the subjects, "Salvation by Grace" and "Reward for Service." To the casual reader of the New Testament it sometimes seems as though there is apparent contradiction, when in one place we are distinctly told that we are saved by grace alone, apart from works, whereas, in another, we are just as clearly told that we are to be rewarded according to our works. It is only as we learn the mind of the Spirit in regard to these two very different lines of teaching that the soul is set free from self-occupation and given to know the blessedness of peace with God, on the ground of pure grace, thus leaving one free to serve in the happy knowledge that the sin question is forever settled, but that service is the outflow of a grateful heart to the One who has redeemed us, and yet that He, in His wondrous loving-kindness, take's note of everything we do for Him, and will reward accordingly.

At the very outset it may be well to link together a number of scriptures which present these various phases of truth. In Romans 4:3-5 we read:

"For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness.

Now to him that worketh is the reward not reckoned of grace, but of debt.

But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness."

Here we learn that, just as Abraham was accounted righteous before God on the ground of faith alone, so to-day we who believe are justified from all our ungodliness the moment we trust in Christ. Were it otherwise, were it necessary that we should prove ourselves worthy in order to be saved, our salvation would not be of grace, for we would be putting God in our debt. If salvation is a reward for service, then, clearly, God would owe it to the one who faithfully performed whatever service He demanded, to save that soul in exchange for the good deeds done. This, of course, would not be grace. How different is the principle on which we are justified! It is "to him that worketh not, but believeth on Him that justifieth the ungodly." Nothing can be clearer than this, and yet how many have stumbled over it. Now let us link with this Ephesians 2:8-10:

"For by grace are ye saved through faith; and that not of yourselves:it is the gift of God:not of works, lest any man should boast.

For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Here again we have the precious truth manifested, that salvation is altogether of grace through faith; that is, through believing the testimony that God has given. "Faith cometh by hearing, and hearing by the Word of God." Therefore even the faith by which we are saved is in no sense of ourselves; it is God's gift, for it is not until He gives a testimony that we can believe; but when that testimony comes home to us in the power of the Holy Spirit and we put our trust in it, we are saved. This leaves no place whatever for works as a procuring cause of salvation. Were it otherwise, there would be ground for boasting. If I could obtain a place in Heaven because of my devotion to Christ down here, I would have good reason to congratulate myself for all Eternity upon that very devotion which had led to so blessed a result. But no saint in Heaven will ever give himself credit for anything he has ever done. The song of all the redeemed will be, "Unto Him that loveth us and hath washed us from our sins in His own blood, be glory and honor, dominion, and power and might forever and ever." And yet, in the tenth verse of our passage, we are just as distinctly told that we are created in Christ Jesus unto good works; that is, we did not enter the new creation through good works, but having been brought into this new creation by faith, it is now incumbent upon us, as obedient children, to walk in righteousness before God, living in good works which God has pre-appointed to characterize those who are saved.

In 1 Corinthians, chapter 3, the apostle tells us of the testing which evidently takes place at the judgment-seat of Christ. Notice verses 11 to 15:

"For other foundation can no man lay than is laid, which is Jesus Christ.

Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

Every man's work shall be made manifest:for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.

If any man's work abide which he hath built thereupon, he shall receive a reward.

If any man's work shall be burned, he shall suffer loss:but he himself shall be saved; yet so as by fire."

According to this passage, every believer is a workman building upon the foundation already laid, which is Jesus Christ. His work may be according to the Spirit, likened unto gold, silver and costly stones, or according to the flesh, and likened unto wood, hay, stubble. The day of manifestation will reveal what is of God and what is not. For that work which abides reward will "be given, but that which does not abide will disappear in the cleansing fires of judgment, and for the wasted time the believer will suffer loss. His salvation, however, is not in question. He would not appear at this scene of testing if he were not already saved. The destruction of his works does not touch this question. Though everything should be burned up, he, himself, shall be saved, yet so as by fire.

Another helpful passage in this connection is found in Hebrews 10:35,36:

"Cast not away therefore your confidence, which hath great recompense of reward.

For ye have need of patience, that, after ye have done the will of God, ye might receive the promise."

It is to persons already saved that the exhortation comes:"Cast not away therefore your confidence, which hath great recompense of reward." This same principle was true in olden times, for we read in chapter 11, of Israel's great leader, that,

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;

Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward."

There can be no question but that Moses was already a quickened soul, a child of God, in whom justifying faith dwelt, when he made his great renunciation and gave up a throne for a wilderness tent, for his eye discerned and his heart was set upon the reward in eternal ages, reserved for the one who put the testimony of God before personal comfort and convenience.

"Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward."

No believer can lose his salvation, for that is not in his keeping. We are told this distinctly in John 10:27-29:

"My sheep hear My voice, and I know them, and they follow Me:

And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand.

My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Father's hand."

But we may lose at least a portion of our reward.

There are two verses in the Book of Revelation which fit together beautifully in this connection. In chapter 3:11 the Lord announces His near return, saying:

"Behold, I come quickly:hold that fast which thou hast, that no man take 'thy crown."

In chapter 22:12 He says:

"And, behold, I come quickly; and my reward is with Me, to give every man according as his work shall be."

These two verses make one thing very clear, which forms the basis of a most interesting and helpful study for our encouragement and warning. The reward spoken of in the latter passage is evidently synonymous with the crown of the other.

In our next paper we will examine the use of the word here translated "crown" in the New Testament. H. A. Ironside

(To be continued, D.V.)

Calendar:August 16th to September 15th.

DAILY BIBLE READING:……..Aug. 16th, Ps.23; Aug. 31st, Ps. 38; Sept. 15th,Ps. 53. SUPPLEMENTARY READING:…. Aug. 16th, Rev. 3; Aug. 31st, Rev. 18; Sept. 15th, Matt. 11.

We are reminded by our completion of the reading of the New Testament, of its brevity in comparison with the Old. The latter has nearly five times as many chapters as the New Testament, and, should the Lord permit, we shall be able again to complete our daily chapter there long before reaching Malachi.

Does not this comparative brevity suggest that all truth is focused in the New Testament about the person and work of our Lord Jesus Christ? God spoke in times past "in many parts and many ways," and in tracing His dealings with men these various ways are gone into, necessarily, at length. Man was being proven, by the forbearance of God, to be in himself entirely without strength and unprofitable. "The flesh profiteth nothing." The coming of our Lord upon earth and His cross and resurrection mark a new beginning, not with the natural man, "the first man," but with the Second Man, the Last Adam, where all is perfection, Hence the concentration of all about Him, and those who as born again and indwelt by His Spirit are linked with Him.

But though brief in extent, there is a depth and fulness in the New Testament which cannot be measured. This is, of course, true in regard to the entire Word of God, but "the abundance of revelation" in the New calls for special study and meditation, and justifies our giving additional time to its careful perusal. So shall we not continue this "supplementary reading?" May our Lord make it of special help, and blessing to us all.

(Col. 3:18-4:1.)* *As noted before, Scripture references throughout are to the New Translation, J. N. D.*

(Continued from p. 266.)

This section of the epistle refers to conduct in present relationships, viewed in direct relation to the Lord. We are to walk worthily of Him unto all well-pleasing (Col. 1:10). The Spirit leads to the acknowledgment of the Lordship of Jesus, a distinctive feature of Christianity. It involves the truth of His deity, and the pre-eminent place which He now fills as the exalted and glorified Man of God's counsel and purpose-the One once so deeply humbled in His own creation, and so shamefully treated at the hands of His own dependent but sinful creatures. Yet through it all He accomplished what was suited to God in view of the presence of sin and its required judgment so that He has been glorified, and the way righteously opened to eternally bless all who will submit to God's revealed will. This One is our Lord and Master. In these verses He is referred to as Lord six times, once as Master.

We may note three couplets in the structure of this portion:

Wives ……………. Husbands
Children……………. Fathers
Bondmen …………… Masters

The subject of godly conduct in these relationships is approached from that side which is to be characterized by subjection or obedience. Those who rule or have authority are not exhorted to exercise it or demand recognition, but warned to so act that no resentment, ill-will, or spirit of antagonism shall be aroused in those who are in the place of subjection. That the Lord is mentioned in relation to those who are called to manifest a subject attitude-wives, children, bondmen-gives tone, character, and also limitation, to the subjection to be rendered in these several relationships.

It may prove helpful to display the text in the couplet or group structure already mentioned.

"Wives, be subject to your husbands, as is fitting in the lord.

"Husbands, love your wives, and be not bitter against them.

"Children, obey your parents in all things, for this is well-pleasing in the LORD.

"Fathers, do not vex your children, to the end that they be not disheartened.

"Bondmen, obey in all things your masters according to flesh; not with eye-service, as men-pleasers, but in simplicity of heart fearing the Lord.

1. "Whatsoever ye do,
2. Labor at it heartily,
3. As doing it to the lord.

4. And not to men;
5. Knowing that of the lord ye shall receive the recompense of the inheritance;
6. Ye serve the lord Christ.
7. For he that does wrong shall receive the wrong he has done, and there is no respect of persons. "Masters, give to bondmen what is just and fair, knowing that ye also have a master in the heavens."

Vers. 23-25 appear as a parenthesis, which we may consider of wider application than simply to bondmen. The sevenfold instruction may well be applicable to all who are the Lord's. What can be rightly excluded from the force of these exhortations? Are they not to rule all the activities of life? For now each of us is a servant of God, whatever our sphere or station. Thus viewed, the first statement fitly comprehends all our activity, and yet calls attention to each single act. It is all and yet each of our doings-a comprehensive yet intensely individual statement.

In the second place we get the manner of performance. We are to work heartily-a word apparently having an intensive force, which implies that we are to put all our affection, energy and purpose to completely carry out the doing. Our working at the task in hand is to proceed out of, be marked by, intense whole-souled interest- the whole man put into the doing. Could it be otherwise if the glorious Object mentioned in the third phrase is before the vision of our souls? It is a sanctuary-lesson indeed, as its place suggests. It is practically a bringing of all our doing into the light and glory of the holiest, into relation to His love, grace, and power-our Lord- with whom we stand identified in resurrection and its victory. The knowledge of His exaltation and preeminent glory is our unfailing source of present strength to endure.

"And not to men," for such a false object would bring in weakness and failure in our doing. Has it ever been otherwise when men, and not Christ, have been before us? Let the eye be single and all will be light.

Men cannot justly appreciate such doing; it may at times bring quite the opposite from them, so that we are privileged to bear His reproach-that of Him unto whom we perform our doing. What a comfort then in what we now get under the number of government and recompense, and in another way of grace, for it is the Almighty and the frail creature found together-five. The Lord 'will remember all, and in due season give the recompense of the inheritance. What a blessed, glorious Person from whom to receive recompense! What a hand is His which will then be stretched out to welcome and lead into the joy of our Lord! It is a marked hand, it was once stretched out upon the Cross!

"Thy cross, Thy work, Thy Word;
Oh, who can fathom all Thy love,
Thou living, blessed Lord?"

It is not exactly some special or individual reward- doubtless, there will be such-but rather our being, as brought by Him, in the appointed inheritance of which we are heirs with Him. Our recompense for now doing all to the Lord and not to men will be found in the inheritance itself-that will be so received from Him to be shared forever with Him, our recompense. Marvelous grace!
"Oh, Jesus, Lord, who loved me like to Thee?
Fruit of Thy work, with Thee, too, there to see
Thy glory, Lord, while endless ages roll,
Myself the prize and travail of Thy soul.

"Yet it must be:Thy love had not its rest
Were Thy redeemed not with Thee fully blest-
That love that gives not as the world, but shares
All it possesses with its loved co-heirs."

So then not some present advantage, reward, or recompense, is to be in view; but that which the Lord Himself who is thus served will bestow when the time arrives for our inheritance of all things with Him. As God's Servant and His appointed Heir of all, He is Himself waiting for that time to receive His own full recompense. This is the period of the patience of the Christ. Into this patience the apostle desires that the Lord would direct our hearts (2 Thess. 3:5). We see not yet all things put under Him, but we see Jesus crowned with glory and honor seated at the right hand of the Majesty in the heavens, waiting until His enemies are made the footstool of His feet. He "is at the right hand of God, gone into heaven, angels and authorities and powers being subjected to Him" (1 Pet. 3:22). His power is sufficient "to subdue all things to Himself" (Phil. 3:21). The time is coming "when He shall have annulled all rule and all authority and power. For He must reign until He put all enemies under His feet" (1 Cor. 15:24, 25). He is "the Lord of glory," set at God's "right hand in the heavenlies, above every principality, and authority, and power, and dominion, and every name named, not only in this age, but also in that to come; and has put all things under His feet, and gave Him to be head over all things to the assembly, which is His Body, the fulness of Him who fills all in all" (Eph. 1:20-23). The Man of the Cross is set forth in glory as both Lord and Christ.

Are we to do all as to the Lord? Are we to thus serve and wait in patience for the due time of recompense? Men may silently scorn, or reproach and revile, the world hate and persecute; but we "serve the Lord Christ," He whose glory, power, and coming victory we have just spoken of. Well does this fit in the sixth place;- the number of service rendered, to subjugate according to God's claims and for His glory, so that mastery over evil is realized and the eternal state ushered in by our Lord Christ (compare Gen. 1:28; Ps. 8; Heb. 2; 1 Cor. 15:24-28). Even our service now partakes of the character of that coming glory and its service when we shall actually have the inheritance with Him, since even now we serve Him who is the Head of it all. In the contemplation of these things we find ourselves "strengthened with all power according to the might of His glory unto all' endurance and longsuffering with joy" (Col. 1:11). Thus we are overcomers as serving Him who is the great and glorious Overcomer.

Finally, in the seventh place, we have the perfect justness of His rule and power. We have been already assured that the service to which He calls us will receive recompense, but He will also not pass over the wrong that may be done. Just and fair will He be in relation to all, for with Him there is no respect of persons.

The recompense of the inheritance will be entered upon when He comes. He says, "Behold, I come quickly, and My reward is with Me, to render to every one as his work shall be" (Rev:22:12). The Lord whom we serve loves righteousness and hates lawlessness, a sceptre of uprightness is the sceptre of His kingdom (Heb. 1:8, 9). This is said of the Son, and we are in His kingdom (Col. 1:13).

We have thus simply considered a parenthetical part of our section because it gives what is applicable to all the relationships here mentioned. Let us give them consideration in the light it affords. -J. Bloore

(To be continued, D. V.)

"It is because I agree with you so fully on evil-speaking that I write again so soon. Lamentable instances of false reports – and even slanderous ones – have been brought before .me again and again of late; and I truly believe that the readiness with which these are received arid circulated is- fast becoming a crying iniquity, and one which the Lord will be 'compelled to step 'in and judge unless we repent. For a long time past I have been driven to refuse to believe a report until I have verified it for myself. Exodus 23:1-marginal reading -binds this responsibility upon us."

To the letter containing this extract the following reply was given:-It is by upholding the good name of the ministering brethren that fellowship is promoted. I wish there were more "using diligence to keep the unity of the Spirit in the bond of peace." I wish sincerely that all laboring brethren would learn of the Lord and His holy apostles to think affectionately, and write and speak appreciatingly, of one another, and thus show their superiority to everything affecting self, and their supreme occupation with the Lord and the Word and work the Spirit is carrying on for His glory. I am sure we have been sadly lacking in this-the servant coming before us in his personality as a man, and not in his connection with the Lord Jesus Christ, whom God has glorified with Himself in the heavens – maintaining His good name, there against a world of blasphemers and detractors. Every time I turn my eyes to the Son of God upon the Father's throne I see, for one thing, God's determination to. clear His name-"Of righteousness because I go to the Father" – and, knowing how near and dear His ambassadors of the heavenly legation of reconciliation are to Him, it must be peculiarly offensive to Him when the success of their ministry is hindered by raising against them an undercurrent of private calumniation; and it must be gratifying to His heart when His ministers are so bent upon the advancement of His glory and so full of regard for one another, because they belong to Christ, that they are sensitively careful on all occasions to uphold their character, and discountenance all tale-bearers, insinuators, and evil-speakers.

It must have a very evil influence among the saints when a servant acts so as to set himself up by putting others down, while all the time he is preaching in the highest strain of Christ-exaltation. I am sure that the private intercourse of laborers of this sort with the saints, when contrasted with the ministry of the highest things of the Christian system which they hear from them in public, must have a most ruinous effect; for the high things are neutralized by the low things, and the mind of the believer is set a-questioning whether there can be any reality in heavenly things when those who are the ministers of them are so very earthly-if not worse. The moral discrepancy between the public ministry of heavenly things and the private absorption in_ reporting and listening to evil and calumnious things must be very stumbling to souls who are tremulously sensitive for the honor of Christ's "worthy name," and the good"name of His servants.

The Lord's way of speaking of His servants is seen in the notable instance of John Baptist-"He was a burning and shining light, more than a prophet.. .Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist." He had been the witness of "the true Light," and now the Lord's becomes a witness to him. The greatest preacher of his day, who was now in prison, has the Lord assuring him by means of his disciples, and witnessing to him before the people as the greatest born of women. "He must increase, but I must decrease," and when "that Light" was shining in meridian splendor Jesus began to say unto the multitude concerning John, "He was a burning and shining light." He increased, not by depreciating John, but by His own intrinsic excellence and wonderful works witnessed to from heaven, earth, and hell!
He did not leave the world until He restored His fallen disciple Peter, and expressed His confidence in him before them all by the work He gave him; and openly gave him the keys of the kingdom of heaven on the day of Pentecost, and maintained him in his primacy among the twelve, notwithstanding his terrible fall. He. did not set him aside because of it as one who could not be trusted because he had so grievously failed. And this same Peter, forgetting the smart of Paul's open rebuke given him at Antioch, writes of him as "our beloved brother Paul." This is the Christian style of a true servant formed on the model of the Lord.

Then Paul is a grand pattern. Time would fail to notice all the instances in which he speaks kindly and affectionately of others, and commends his fellow-laborers. One thinks of such lists as in Rom. 16; 1 Cor. 16; Col. 4. But to select a few examples. Think of his confidential and private communications to younger brethren in the letters to Timothy and Titus, and the courteous epistle to Philemon. These show the father in Christ, and the true Christian gentleman. "Whether any do inquire of Titus, he is my partner and fellow-helper concerning you, or our brethren be inquired of, they are the messengers of the churches and the glory of Christ." Of Timothy he writes, "I sent unto you Timotheus, who is my beloved son, and faithful in the Lord" (1 Cor. 4:17); again, in the close of the letter he adds, "Now if Timotheus come see that he may be with you without fear, for he worketh the work of the Lord as I also do. Let no man, there-fore, despise him, but conduct him forth in peace that he may come unto me; for I look for him with the brethren. As touching our brother Apollos, I greatly desired him to come unto you with the brethren, but his will was not at all to come at this time; but he will come when he shall have convenient time" (1 Cor. 16:10-12). He does not add:"Apollos is an impracticable man, always angular; I am sorry I called upon him at all." No, Apollos was the Lord's servant and was not serving under Paul, but under the Lord; and Paul recognized this, and owned his liberty to go or stay. If there was will in Apollos that was his matter, but there was neither will nor temper on Paul's part. Paul has such confidence in Timothy that he couples him with himself in writing six of his epistles (2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 2:1; Philemon 1). Writing to the Philippians he says, "But I trust in the Lord Jesus to send Timotheus shortly unto you, for I have no man like-minded who will naturally care for your state; but ye know the proof of him that as a son with the father he hath served with me in the gospel." And to the Thessalonians he writes:"And sent Timotheus, our brother, and minister of God, and our fellow-laborer in the gospel of Christ, to establish you and comfort you, concerning your faith." When he writes to himself he addresses him, "Timothy, my own son in the faith. To Timothy, my dearly beloved son" (2 Tim. 1:2). Such is the gracious, affectionate way the Spirit teaches us, by example, in His Word, to think, speak and write of the Lord's servants. They are dear to Him, and it must give Him peculiar pleasure to hear them well spoken of. As a domestic servant may be ruined by giving her a bad character, so a true servant of Christ may have his moral reputation and good character and ministry destroyed by detraction and slander. How sad, and how unchristian! If the wells of Christian integrity are poisoned, moral death is inevitable.

I believe that it is just here, and in this very thing, that any recovery we may expect of the condition of the Church must begin. "Know them that labor among you .. .and esteem them very highly in love for their works' sake" (1 Thess. 5:12,13). Let every laborer think kindly and lovingly, and speak and write favorably of his fellow-laborers, and thereby unity will be promoted at its source, which is the ministry of the Word. If instead 'of proclaiming faults, making grave accusations, receiving and propagating baseless or venomous reports, every one carried with him the mantle of charity that covers a multitude of sins, and he were to receive no evil tales regarding the Lord's servants, but, on the contrary, discourage all tale-bearers and evil-speakers, and cultivate a generous Christian love and care for his brethren's good name, there would soon be a revival of grace in the ministry and moral recovery in the Church.

It is told of the mother of the blessed servant in the Lord's work in Scotland, within this century, that when any person, on calling, came out with some evil tale about a neighbor she said, "Hand down my bonnet, and we will go together to the person about whom you have told me this, and we shall see about it, and find out if it be true." By this faithful dealing she so frightened all the evil-speakers that she was not long troubled with their defaming stories! Her son's life was characterized the truthful nobleness of his mother, and when by God's grace he knew the truth of Christianity, he became the center of that great spiritual movement which led not merely to the accomplishment of a great ecclesiastical event, but to the salvation of an untold multitude of souls. Let truth in the inward parts have such commanding effect as in this truth-loving mother and truth-commanded son, and this would work a moral revolution:for the laborers being set free from the supposed necessity of calumniating one another, and self-righteously bemoaning the course of this one and that one, would have their whole mind, time, and tongues in readiness to be entirely occupied with Christ and good, and not with the failings, or supposed moral delinquencies, of one another. All evil-speaking among the Lord's laborers would soon cease if the effectual cure of making the accuser meet the accused were adopted. But this might produce only an outward cessation from fear of exposure; the radical cure must be inward, and in the spirit- practical righteousness and practical love to the brethren, and the Spirit -producing these, are the divine proofs of being born of God in 1 John 3.

It is sad to think that there should be a necessity for writing a word on this subject; but have we not been all guilty, more or less, of this unkind and destructive conduct which the Spirit has so emphatically condemned? I remember a quaint old Puritan book I used to hear my mother reading aloud in the family circle on the Lord's Day afternoons, called "Dyer's Golden Chain," and though I was very young (only thirteen when she died), and could not take in the teaching of it, there was one singular expression that has stuck to me all my life, and acted as a beacon. It is this remarkable one; when speaking of the "angel of the Church," he says in his quaint, but striking way, "Ministers are called angels because of their dignity:but when angels fall they become devils'' (1 John 3:8,10). "Wherefore putting away lying, speak truth every one with his neighbor, because we are members one of another.. .Let no corrupt word go out of your mouth, but if there be any good one for needful edification, that it may give grace to those that hear it. And grieve not the Holy Spirit of God by which ye have been sealed for the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, with all malice:and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph. 4:25-32).