Table of Contents

New Series 1. On Letting the Light Shine

New Series 2. The Desires of the Heart

New Series 3. Thanking God and Taking Courage

New Series 4. Waiting for the Son from Heaven

New Series 5. Why go Wrong?

New Series 6. Yod's Dream

New Series 7. Strength and Song

New Series 8. An Ornament of Grace

New Series 9. The Trumpet and the Torch

New Series 10. Seeing Him as He is

New Series 11. Lifting up the Eyes

New Series 12. The Danger of Secret Sin

New Series 13. The Old and the New, or the Two Natures

New Series 14. The Man and the Pool

New Series 15. Spreading Forth the Hands to Swim

New Series 16. What is that in thine hand?

New Series 17. Waxing Valiant in Fight

New Series 18. Nob and Nod, and Their Warnings

New Series 19. The Armour of Light

New Series 20. Building Towers and Digging Wells

New Series 21. The Bushel and the Bed

New Series 22. The Morning Portion

New Series 23. The Bones of the Bible

New Series 24. Hearing and Doing

WJH - Letters to Young Believers (New Series)

W. J. Hocking

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

New Series 1. On Letting the Light Shine New Series 2. The Desires of the Heart New Series 3. Thanking God and Taking Courage New Series 4. Waiting for the Son from Heaven New Series 5. Why go Wrong? New Series 6. Yod's Dream New Series 7. Strength and Song New Series 8. An Ornament of Grace New Series 9. The Trumpet and the Torch New Series 10. Seeing Him as He is New Series 11. Lifting up the Eyes New Series 12. The Danger of Secret Sin New Series 13. The Old and the New, or the Two Natures New Series 14. The Man and the Pool New Series 15. Spreading Forth the Hands to Swim New Series 16. What is that in thine hand? New Series 17. Waxing Valiant in Fight New Series 18. Nob and Nod, and Their Warnings New Series 19. The Armour of Light New Series 20. Building Towers and Digging Wells New Series 21. The Bushel and the Bed New Series 22. The Morning Portion New Series 23. The Bones of the Bible New Series 24. Hearing and Doing

New Series 1. On Letting the Light Shine.

We ought not to forget our responsibility towards others, for there can be no valid excuse for a Christian who exhibits a selfish indifference to the highest welfare of others. Setting aside for the time the claims arising out of the bond of our common manhood, the Scripture is clear that "none of us liveth to himself, and none dieth to himself. For whether we live, we live unto the Lord; or whether die, we die unto the Lord: whether we live therefore, or die, we are the Lord's."  — Rom. 14: 7, 8. This passage, therefore, clearly implies that just as surely as we have an unchangeable relation to the Lord Himself, so surely we have an unchanging relation to those about us.

Do we sufficiently consider this relation? And, are we helping others to come to Christ, or, are we stumbling blocks in their way? Most honest-hearted Christians will readily admit that there is scope for considerable improvement in their testimony for the Master. And in many cases there is no doubt just cause for alarm and anxiety because of the lack of evidence that any real help has been rendered to others. But, personally, I am always much comforted under such circumstances by the reflection that the finest Christian influence is usually exercised quietly, gently, and for the most part unconsciously.

I would not disparage verbal testimony, but it has its times and seasons. There is a time to speak, and a time to be silent, as the Preacher says, and it is of the latter — the inaudible, intangible power for good and grace — that I wish now to write.

Light, but not lightning, is said to be sweet and pleasant to the eyes. There were two men of old, surnamed Boanerges — the sons of thunder; but the whole body of Christians were called sons of the light. — Luke 16: 8; John 12: 36; Eph. 5: 8. The thunder and lightning of robust, vigorous testimony in speech and action is doubtless necessary at certain junctures, but a glow of Christ-like goodness is always effective, and should be maintained by every believer at all times.

The figure of the shining of light is frequently employed in Holy Scripture to denote Christian life in normal action. We can only now refer to that one passage in which our Lord says, "Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven." — Matt. 5: 16. This metaphor is beautifully expressive of the unobtrusive example set by the true Christian disciple, and of that quiet confident demeanour which is the accompaniment of a simple faith in God.

You will observe what a simple injunction this is. We are instructed to let our light shine. Unquestionably, the main function of light is to shine. We are enjoined to let it do so. Unless the light is covered by a bushel or concealed under the bed it will shine with usefulness. Place the lamp on its stand, and it will shed light unto all that are in the house. Even so, said the Lord, let your light shine before men. It is as if He had said, You have your light; take care to allow no obstruction to interfere with the diffusion of its radiance around you.

Do you ask, What is our light? Again, I refer you to the word of our Lord: "I am the light of the world: he that followeth Me shall not walk in the darkness, but shall have the light of life." —  John 8: 12. Christ our Exemplar, therefore, is our Light, as He is also our Life. Let us humbly, prayerfully, habitually follow Him: so shall we be His disciples, and so also shall we become as our Master.

Those who follow Jesus are for this very reason light-bearers, since they "walk in the light, even as He is in the Light"; and to follow Jesus is itself a figurative expression for such as are animated by an abiding and unfading sense of His presence with them throughout both day and night. You can prove this for yourself. Your daily tasks may be disagreeable, but the knowledge that the Unseen Saviour is with you and will not leave you lightens the burden, cheers the despondent moment, strengthens the fainting spirit, and fills the timorous heart with courage.

When you are thus lifted up with joy and peace because you know the Lord is near at hand, depend upon it, "your light" is then shining. For then your eyes of faith would be upon the face of Him whose countenance shines likes the sun, and in consequence, the light that never was on sea or land would be shining forth from you, though you, yourself, might be unconscious of it.

Your companions usually scan your conduct with keen vision. Do not, therefore, conceal nor obscure your light, but let it shine before them with a simple constancy. You will thereby be rendering a useful service.

From a hillside overlooking the Thames valley, I have often watched the landscape slowly blotted out as the darkness fell. And, now here, now there, now near, now far, the lights would dart into view. A cluster of them would tell of a hamlet, a faint glimmer of some labourer's cottage, a moving twinkle would show some vehicle on the roads, and away on the horizon a flashing electric ray would be warning mariners of lurking dangers on the coast. Every light spoke to the watcher of life hidden from his sight, of human purpose and activity, and of men's victories over the black obscurity of night-time. But the lights themselves were just shining athwart the gloom, all unconscious of the peering eyes on the hilltop. Nevertheless, each one was a witness of the presence and energy of invisible human force.

Similarly, every Christian is here in the world as a living centre of divine operations.

For the sake of others then, let your light shine. Practise Christ-like actions. Pray for all men. Do good to all, specially to those of the household of faith. Keep yourselves pure. Suffer no word or act of yours to defile the windows of the soul and obscure your light. Be upright and true. Cultivate a spirit of cheerfulness at all times, and let your heart be filled with great gladness.

If this be true of you, you will have a supply of oil in your vessels with your lamps, and your lamps will not be going out, but, on the contrary, your power of illumination in this world of darkness will increase. For "the path of the just is as the shining light that shineth more and more unto the perfect day." — Prov. 4: 18.

New Series 2. The Desires of the Heart.

We usually form some opinion of the sincerity of those with whom we deal. We like the man whose heart evidently goes with the flash of his eye, the word of his lip, and the grip of his hand. And if sincerity is desirable in human relationships and communications, it is essential in our dealings with God. The charge Jehovah brought against backsliding Israel was, "This people honoureth Me with their lips, but their heart is far from Me." The divine call to man is, "My son, give Me thine heart." Without earnest care on our part the charge against Israel might be brought against us. Are our prayers, for instance, always the desires of our heart?

I have been reading again the words of the Psalmist, "Delight thyself also in the LORD: and He shall give thee the desires of thine heart" — Ps. 37: 4. And I see there two truths respecting the heart of the man of this Psalm:

(1) The Lord is the delight of his heart;

(2) The Lord gives him the desires of his heart.

Let us try to take these things to ourselves. First, there is the heart's delight, and then the heart's desires answered. But the heart is the essential factor throughout, so far as we are concerned.

(1) "Delight thyself also in the Lord." This is the heart-satisfaction and the joy which arise from the contemplation of the excellency and the glory of our living Master. It was out of sheer delight of heart that John the Baptist, looking upon the anointed Jesus as He walked, said, "Behold the Lamb of God." Two of John's disciples heard the burning words come from the heart of their master, and they followed Jesus. Out of the abundance of his heart's delight, John's mouth spoke, and his words were with power.

"Will ye also go away?" the Lord said to the twelve when some of His followers deserted Him. But the company of Jesus had been the delight of their hearts, and Simon Peter said, "Lord, to whom shall we go? Thou hast the words of eternal life."  — John 6: 68. When the Lord spoke to the disciples of His departure, sorrow filled their hearts. But, as He said, He would see them again, and their hearts would rejoice. Accordingly, when the Lord stood in their midst after His resurrection, we read, "Then were the disciples glad when they saw the Lord," — John 20: 20. Indeed, such an intense joy thrilled them, as He showed them His hands and His side, that they hesitated to believe what they saw. Again, think how Paul, chained to the Roman Soldier, delighted himself in the Lord who never left him. In the Epistle the prisoner of the Lord wrote to the Philippians, the delight in his heart flowed from his pen, and his refrain is, "Rejoice in the Lord." "Rejoice in the Lord alway: and again, I say Rejoice." — Phil. 4: 4. In every case, joy in the Lord is the strength and stay of the followers of Christ.

(2) If you know the presence of the Lord, and if you experience the delight of His company, you may then appropriate the promise of this Psalm: "Delight thyself also in the Lord: and He shall give thee the desires of thine heart."

The heart of us is moved to its depths when we are before the Lord in spirit. For we feel He searches and knows us altogether. It is useless to seek to hide from Him. The heart of John reclining on the bosom of his Master was too near the heart of Infinite Love for duplicity. And we also, in our prayers, are conscious that we cannot conceal the deep longings of the soul from Him. And then as we think of His love unto death, of the free gifts of His grace, and of the unfathomable mercies that crowd our days, we know He will give us the desires of our hearts.

When we feel we know not what we should pray for as we ought, His love entwines itself about us, and we remember His deep compassions that fail not. Then we say, "O Lord, Thou knowest all things; all our desire is before Thee; the desire of our soul is to Thy name and to the remembrance of Thee; there is none upon earth that we desire beside Thee. Such, O Lord, are the desires of our heart: Thou knowest." Can we doubt that this prayer would be heard? The apostle John wrote: "And if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him." — 1 John 5: 15.

I have been speaking of those heart desires which are yearnings after a fuller knowledge of Christ, and which lead to a confidence that He will manage our affairs for us so well that we can safely leave them in His wise hands. Much more might be said on the subject, but for the moment I only press upon you that frequent communings with the Master and personal devotion to Him are of primary importance. And for your part you would do well always to keep "first things first." In prayer as in other exercises of the spiritual life, it is a good rule to seek first the "things of Jesus Christ" in preference to our "own things;" and the lesser things shall be added to us. Then the Lord will give you your heart's desire, and will not withhold the request of your lips. — Ps 21: 2. That you may prove this fully in your experience is the earnest wish and the heart's desire of your sincere friend,

Remarks on Prayer.

We are told in Scripture to offer to God prayers for ALL men. — 1 Tim. 2: 1. Think how much this injunction means, and who are included — those who love you and whom you love, your friends, acquaintances, strangers, enemies, and even the enemies of your Lord. Do you ask, "Am I to pray for the enemies of my Lord?" Yes, since God's word says so. Remember the prayer of Divine love at the cross, "Father, forgive them, for they know not what they do."

Seeing then the importance and necessity for the exercise of prayer, what are the essential features of prayer that we must keep in mind?

Our prayers must not be selfish. Let each one ask, Can I conclude my request to God with the phrase, "for Thy honour and glory" — or, do I merely wish it? I believe that our petitions should have this conclusion, made with all sincerity as in the sight of Him we address.

In prayer there should be unanimity. Two or three should be agreed according to Matthew 18: 19. This agreement adds power to the prayer. I always like to know that others are offering up the same petition as myself.

Then, simplicity is desirable. Think of the prayers of the sufferers and the sinners recorded in the Gospels. They are invariably short and to the point. True prayers come from the heart, and not from the lips merely.

Another condition of prayer is faith. The Lord said to one who sought His help, "If thou canst believe, all things are possible to him that believeth." — Mark 9: 23.

To impress us with the importance of prayer, can we require more than our Saviour's words and example? He commenced and finished His ministry with prayer. In the commencement, at His baptism, He prayed — Luke 3: 21; and at the close of His life, amidst the agonies of the cross, He prayed for His enemies. — Luke 23: 34. E.J.W.

New Series 3. Thanking God and Taking Courage.

A verse from the Acts reminds me of one of the Christian virtues which is within the reach of all of us. In this verse we read that Paul "thanked God and took courage." — Acts 28: 15.

Thanking God is, in itself, an act of the simplest nature, requiring no outward ceremony, no elaborate preparation, no profound study of Scripture, no special energy of Christian service, no advanced growth as a believer. In thanksgiving the heart rises spontaneously to God as to the Great and Good Giver, just as when we receive a gift, a letter, or a parcel, at once the mind is sensible of and grateful for the kind thoughtfulness of the sender. Each moment of our lives events are occurring, some more striking than others; but though we cannot understand it, each one is governed in accordance with the gracious disposition of the God and Father of all. In proportion as we recognize this divine ordering, the heart within us leaps upward in a little tribute of thankfulness —  in a vocal or, may be, in a silent song of praise.

Immediately behind him, at the time of the above incident, Paul had the experience of a wearisome journey of some five months since he left Caesarea as a prisoner to Rome for his trial. His protracted voyage was marked by many vicissitudes, including hunger and shipwreck. Now he was nearing the metropolis, where he had through long years most ardently desired to preach the gospel of God, but it could not have been to him a pleasant reflection that he was at last approaching it in bonds and in charge of a military guard.

Truly his circumstances at that time were such as might be expected to depress his sensitive nature. But at the sight of the brethren who had travelled some seventeen miles or so to meet him, Paul "thanked God and took courage." The kind interest and gracious concern of these men to whom he was "unknown by face" stirred his warm heart to its depths. He forgot the perils of the past, the weariness of travel, and the shame of bondage in the joy of seeing those who loved the Christ whom he served, and who had put themselves to some pains in hastening to greet him. But while he would be undoubtedly grateful to the kind brothers for their affectionate interest, his first thought was to render thanks to God.

And when we inquire why this was so, I think the answer must be, not that the expression of gratitude was a purely apostolic excellence, but that thankfulness to God was a habit with Paul as a disciple of Christ. At any rate we can trace this habit in the letters of the apostle. The salient features of a man's personality are usually displayed in his written communications to others. And if a man frequently alludes in the course of his public and private remarks to the practice of giving God thanks we may fairly conclude that this subject is one of those uppermost in his mind and that it forms an important part of his own practice.

You would find it an interesting and profitable employment for some quiet quarter of an hour if you were to consult the opening verses of Paul's Epistles to the Romans, Corinthians, Ephesians, Philippians, Colossians, Thessalonians, and to Philemon, and to observe how consistently the apostle thanked God for the conversion, faith and discipleship of those to whom he was writing. You would then come to the conclusion that it was his habit to look out for subjects for thankfulness. Further, in the body of his letters you would discover frequent exhortations that his readers should acquire the habit of always thanking God for all things. See especially Eph 5: 20; Col. 1: 12; Col. 3: 17; Thess. 5: 18; 1 Tim. 2: 1.

But thanksgiving to God was practised in Old Testament days as well as in the New. You will recollect the happy song which the Psalmist wrote for the Sabbath day. — Psalm 92.

It is a good thing to give thanks unto the Lord,

And to sing praises unto Thy name, O Most High.

I may by way of further emphasis of the subject briefly refer to another instance found in the Old Testament of the exercise of this virtue. Daniel the Hebrew was practically the head of the MedoPersian Empire under Darius, and as such he was the envy of all the high officials of the land. They plotted, as you know, to compass his destruction by securing the issue of a royal edict forbidding that any petition should be made for thirty days to any but to Darius; for they knew Daniel's habit of daily worship and prayer. The penalty announced for disobedience to this tyrannical decree was to be cast into the den of lions.

By virtue of his exalted office, Daniel was fully aware of this interdict. "And when Daniel knew that the writing was signed, he went into his house; (now his windows were open in his chamber toward Jerusalem;) and he kneeled upon his knees three times a day and prayed a nd gave thanks before his God, as he did aforetime." — Dan. 6: 10.

Comparing the record of the Old Testament prophet with that of the New Testament apostle, we find that in one case thanksgiving led to courage, and that in the other courage was required to render thanks. And the conclusion we draw from these examples is that gratitude to God and the absence of fear are closely joined together: so we find in what another prophet sang: "I will trust and not be afraid; for the Lord Jehovah is my strength and song." — Isa. 12: 2; Ps. 118: 14.

I sometimes wonder whether we take sufficient pains to be thankful to God, and thus to maintain a cheery heart and a smiling face in spite of gloomy circumstances. There are of course special privations to which all are liable at one time or another. We are liable to become cast down and discouraged, and forget how to be thankful. We almost feel like those Jewish captives when they said, "How shall we sing the Lord's song in a strange land?" Ps. 137: 4.

Is it however really the case that there is nothing whatever in your life which calls for thanksgiving to God? Can you not recall one mercy? There must surely be one: are there not even two? perhaps you can if you try count a score, and if you try hard, a hundred and more. And on adequate reflection you will probably say like the Psalmist, "Many, O Lord my God, are Thy wonderful works which Thou hast done, and Thy thoughts which are to usward; they cannot be reckoned up in order unto Thee; if I would declare and speak of them they are more than can be numbered." — Ps. 40: 5.

Try habitual thanksgiving as a tonic, and you will then find your nerves braced, and your loins girded to meet whatever lies ahead.

New Series 4. Waiting for the Son from Heaven.

1 Thessalonians 1.

I have just read afresh a letter I wrote more than twenty years ago, and it occurs to me that if I reproduce the substance of it you may like to read it.

I have not yet in this series written on the topic of our Lord's return. And yet it is a sure thing that we all should be waiting for the Son of God from heaven, as we find the children of God in Thessalonica were doing in the apostolic day — 1 Thess. 1: 10.

An attitude expectant of this momentous event is inculcated throughout the New Testament. Hope is one of the three cardinal Christian virtues. Hope, therefore, should be as habitual with us as prayer and thanksgiving.

First, let us think of what is the great central feature of the Christian hope. Let us set aside for the time the effects of the coming of Christ and all attendant circumstances and events, important as they are in themselves, and in the last analysis we shall find that the believer's hope is a PERSONAL ONE. Christ Jesus Himself is our Hope — 1 Tim. 1: 1.

The apostle Paul summed up the Christian outlook for the future in one short sentence, WE LOOK FOR THE SAVIOUR, THE LORD JESUS CHRIST. — Phil. 3: 21.

Because of the "might of His glory" the advent of this August Person must necessarily be of transcendent influence upon the destinies of men; and many scriptures tell of the far-reaching results of the coming of Christ. But the prime fact for the Christian heart and conscience is that our absent Master and Lord is on the way to us, so to speak. He said, "If I go away, I will come again." We look up therefore constantly in joyous hope of the coming One, for each one on the strength of the Lord's own promise is entitled to say, "My Lord, my Saviour, my Redeemer may be here today for me."

It is in this simple way that the subject is presented in the New Testament, and this fact disposes of the prevalent idea that the Lord's return is a matter of doctrine for advanced Christians only. On the contrary, we find that in very early days those who had been converted but a short while were commended by the apostle Paul for the very pronounced and unmistakable manner in which they made it clear to their fellow-men that they were awaiting the Lord's return.

For instance, it was so that the Apostle spoke of the Thessalonian converts to whom he wrote shortly after his visit to their city. They received the word of the preachers, not as the word of men but as the word of God. Hence the gospel wrought effectually in them, and the change in their lives was so remarkable that the report of their faith in God was spread abroad everywhere. So much was this the case, that it was unnecessary for the Apostle himself to say what had been done in Thessalonica, since it was noised throughout the two provinces, Macedonia and Achaia, that these persons had "turned to God from idols, to serve the living and true God, and to wait for His Son from heaven." — 1 Thess. 1: 5-10.

Clearly there was something in the life and testimony of these persons which plainly indicated to their neighbours not only their open renunciation of their idolatry and their loving obedience to the word and will of the true God, but also their momentary expectancy of the return of Jesus who had been raised from the dead and who had delivered them from fear of coming wrath.

The narrative in the Acts of the Apostle's visit to Thessalonica makes it clear that his stay was a short one — too short to admit of a course of instruction to ignorant Gentiles concerning the abomination of desolation, the beasts, the kings of the north and the south, Babylon and Armageddon. But though the converts knew little, if anything, of these themes, they were clearly waiting for the Lord Jesus Christ from heaven with a degree of earnest conviction that showed itself in their lives,

In their cases therefore, an attitude of expectation was certainly no effect of their advanced spiritual intelligence, for we find from the two Epistles that the Apostle had a great deal more to teach them on this subject.

The truth is that now as then, the hope of the Lord's personal return for His sleeping and waking saints is in no way connected with prophetic times and seasons, but rests quite simply, but none the less surely, upon the Lord's own promise before His departure His words were, as you know, "I go to prepare a place for you. And 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." — John 14: 2, 3. Is not this promise sufficient to assure us that He is really coming back again?

If we look at the hope as resting upon the Lord's promise the essence of the matter becomes so beautifully simple that the most elementary disciple may be waiting day by day for the fulfilment of His word. Evidently it was so in Thessalonica. Paul made known there the promise of the Lord Jesus. The converts believed his declaration, and consequently set themselves to expect the Saviour at any moment without further warning from Him.

It is true that questions on the subject may arise at once, but many of them are answered in the Scripture. And they are all subsidiary to the great certainty that Christ is coming. We must not allow such queries as How? When? and Why to interfere with the hope of our hearts.

New Series 5. Why go Wrong?

We all of us, I hope, love the Bible, but I doubt whether we get all the personal help from it that we might do. We have often I am sure, proved what an immense value it is to us at times of great pressure. But it is also true that we often feel on looking back upon some event of our past lives, that if the word of divine counsel and promise had come to us at a given moment we might have been saved from an act of folly and sin which now we deeply deplore.

Peter remembered the warning word of the Lord when it was too late. After his denials he heard the cock crowing, and the sound recalled the Master's warning to him, "I tell thee, Peter, the cock shall not crow this day before that thou shalt thrice deny that thou knowest Me."

We should have thought that any man would have carried such a solemn forecast vividly in his mind and have taken some precautions against the committal of such sin. But Peter did not, and some of us do not. It is not till the evil plan is mature, the evil word spoken, the evil deed committed that the word we had read in the Scripture comes to convict us and send us weeping into the darkness of shame because we did not "remember His commandments to do them."

The word of God in the course of its pages tells us faithfully of our secret and our public faults, and it is an appointed means of our practical sanctification. Does not the Psalmist say, "Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy word." — Psalm. 109: 9.

But God's word shows us the right way as well as condemns us if we take the wrong turning. "Thy word is a lamp unto my feet and a light unto my path," the Psalmist sings, and we like him should desire that our steps may be ordered in His word.  — Psalm 119: 105, 133.

What then is the secret of going wrong? It is surely in most cases the neglect to take counsel of God. Starting without Him, carrying on without Him, what wonder if there should be lamentable failure in our life.

"Cast the net on the right side of the ship and ye shall find," the Lord said to His disciples who had fished all night and caught nothing. — John 21. They had started that fishing excursion without consulting the Master; they carried on all night without Him, and it was a barren dawning for them without Him.

But the Lord gave them His word of advice even before they sought it. They then threw the net at His bidding, and immediate success was theirs.

Nevertheless behind them was the wasted night  — much toil, no spoil. Throughout its wearisome hours they had not the comfort of the Master's word of approval, nor of the Master's presence. They had not consulted the One who was able to bring the fish to their net, and to direct them when and where to throw the net over the fish. They had forgotten the Lord's own promises of guidance for those who sought it. — Matt. 7: 7.

Ask, and it shall be given you;

Seek, and ye shall find;

Knock, and it shall be opened unto you.

I beg you not to forget to take counsel of that "Blessed Book for the love of which thousands have died, and by the power of which thousands have been made alive." And "if sinners entice thee consent thou not." Seek wisdom from the Scriptures, and grace from the Saviour.

Thoughts in Camp.

by Arreffsee.

For months after I joined the Service I was kept in a Depot waiting to be posted somewhere and to be set to work. It seemed such utterly wasted time to remain idle all that while, doing nothing when there was so much work elsewhere requiring to be done.

But somewhere unknown to me my name was scheduled, and no doubt I was periodically discussed by Heads of departments, until finally there was a call for a certain unit, and I was chosen to fill the vacancy.

So, surely, are our daily lives regulated by the Heavenly Command. There is work for each Christian to do in God's good time and at His direction. So we do well to leave our affairs to Him in the sure confidence that He will send us where we can do the most and the best for Him.

Do not be impatient at enforced idleness, but always be ready for the call to action when it comes. The soldier who springs smartly to attention at the word is of more military value than he who does what and when he thinks best.

* * * *

You will all have experienced the feelings of. disappointment and disgust which comes over you at being sent to do a "fatigue" just when you are hoping to have a little time to yourself. Sometimes it happens that you are selected for some-particularly uncongenial task when you are on the point of going to meet some special friend or relation. Then it needs all the grace you can muster to do your job cheerfully and with all your might; does it not?

But consider for a moment. Did not the Lord Jesus undertake for us a difficult but voluntary task? or may I not reverently call it a "fatigue" Enthroned in the heavens, with all power His own, and with legions of angels to do His bidding, why should He come here to be a "Man of sorrows, and acquainted with grief"? Alas, we all know why it was necessary for Him so to come. And we can praise and thank Him for taking up our case. But does not this thought fill us with shame for grumbling, and drive us to do our earthly tasks cheerfully and well, since all we do should be for His sake?

* * * *

Are you discouraged or disheartened? Read: Psalm 31: 24.

New Series 6. Yod's Dream.

I will relate to you a kind of dream that I once had. As I was sitting alone one evening, I fancied myself in a large library. I thought I took a book to one corner of it, having an intention of passing a quiet and profitable half-hour. But I fell asleep and when I awoke I found myself in darkness, except that the moon was shining brightly through the windows at the farther end.

I leaned forward to pick up the book which had fallen from my hand while I was asleep. As I did so I was arrested midway by a movement which caught my eyes, on a large table near the opposite window, and as my eyes became more accustomed to the pale moonlight, I saw that several large books were moving about, apparently of their own accord.

Dreamers are never surprised; neither was I. However I was curious to see more; so I stole silently to the shadow of a large armchair near the centre of the room. There I was able to observe some very strange proceedings indeed.

Upon the table, at the end nearest to me, lay a large open Bible. Around it stood eight or nine portly volumes one of which had a quill pen stuck between its pages. With this I found it was making furious little dabs at the prostrate Bible.

I was at a loss to imagine what was the meaning of this curious performance. But after peering more intently towards this lively book I discovered it was busily employed in scoring out verses from the Bible before it, while a brother volume assisted by turning the pages.

I was so indignant at the impiety of this book, that I shouted at the top of my voice, "What are you doing, you impertinent volume?" But my voice was soundless; and the scratching and scoring went on as before. I then observed that in addition to blotting out a verse here and there a word was sometimes scrawled in large ugly letters across a whole passage — such words as "ancient myth," "discrepancy," "unscientific," etc.

As soon as I had recovered a little from the agitation into which I was thrown at the sight of such irreverent dealing with God's holy word, and had realised how powerless I was to interfere, I became anxious to know the titles of these audacious books. There was of course a title on the back of each volume, but though some of the backs were turned towards me they were in shadow, and I was unable to decipher the lettering upon them.

At last one of the number more zealous than the rest, in the act of making an unusually vigorous assault upon the Bible overreached itself, and as it fell forwards the quill pen it held forced open the pages, so that it lay upon the table back upwards. Then I was able to read its title quite easily. It was, "MODERN CRITICAL COMMENTARY."

My attention was then diverted by the sound of tearing of paper which fell on my ears. I soon discovered that this sound proceeded from another part of the table. There I saw that a tall and somewhat slim volume bound in Divinity blue and gold had seized a Bagster's Bible, and was busily engaged in pulling out some leaves which it very disdainfully tossed into the waste paper basket. It was evident that the use of the quill pen was far too tedious an operation for this fine gentleman. He believed in more stringent measures.

I may say that I subsequently had an opportunity of examining the waste paper basket; and I found there the Song of Solomon, the book of Jonah, half of the prophecies of Isaiah, the Epistle by Jude, the second Epistle of Peter, and large portions of nearly every book of scripture. I cannot describe to you how utterly shocked I was at this wholesale destruction of the sacred Book which is God's veritable message to man.

The last daring act of this malicious volume was to hurl what remained of the mutilated Bible into the fireplace where there were still a few smouldering embers. After contemplating its work for a moment with a good deal of evident self-satisfaction, it turned to resume its place on the shelves, and I was able to read the highly ornamented title on its back — "THE LATEST ACHIEVEMENT OF HIGHER CRITICISM."

I was about to give vent to some angry exclamation, when I seemed to hear a voice reverberating like distant thunder, and saying, "Heaven and earth shall pass away; but my word shall not pass away." "The word of our God shall stand for ever." "For ever, O Lord, thy word is settled in heaven." At the same instant, a flash as of lightning seemed to pass up and down the rows of books on the shelves.

During the momentary illumination my eye fell upon the volumes of the "Modern Critical Commentary," standing quietly together with all the innocence imaginable. I felt curious to inspect them more closely. I advanced for this purpose, and took down the first volume to ascertain the name of the author. Strange to say I could not discover the title-page. I turned over leaf after leaf only to find them all blank, save that on some of the pages a few words were to be seen here and there. These words I soon made out to be invariably quotations from the Holy Scriptures.

It thereupon occurred to me that after all I might have known it was only the words of God that had any real permanence. Then the voice I had heard came back to me, and the flash of light. Was it possible that all these sceptical writings had suddenly been blotted out? I hastily reached down the dandy in blue and gold, and looked within, only to find that its pages were also blank. Page after page I turned; but while I observed that the paper was stout and of the finest quality, not a printed word was anywhere to be seen. All the fine reasonings and critical arguments had completely vanished, and as the author had utterly ignored the words of the sacred volume he was seeking to demolish, there was not a single text to be seen in his book from beginning to end. So that this fine book was after all hardly worth the paper and binding.

I tested several theological works near me, and they had all been subjected to the same purifying process. The vain thoughts and imaginations of man were all eliminated, and nothing but the pure word of God could be read. The greater proportion by far, of the volumes I examined consisted of so many pages all but quite blank. Only occasionally was there one containing a good many passages of Scripture.

* * * *

I expect my readers know that this is a day of warfare against the Bible. Infidelity seeks to destroy it utterly, while Romanism adds to the word of God, and Rationalism takes away from it; and all this animosity will incur the just judgment of God on that account. I do hope, however, that you, meanwhile will recollect that for yourselves you can afford to disregard all attacks upon the scripture, because IT IS IMPOSSIBLE FOR IT TO BE OVERTHROWN. Let your trust therefore be in the Bible, the whole Bible, and nothing but the Bible.

New Series 7. Strength and Song.

There comes, sooner or later, into the lives of of most men critical periods when the powers of the world in the form of adverse circumstances seem to combine in an onslaught which threatens to overwhelm and destroy the activities of the spiritual life. Have you not experienced this conflict? And; perhaps, you have felt that really you must "go under." —

You have found, perhaps, that your words are wrested from their plain and simple meaning. Your actions are misconstrued. Appearances have been used to discredit you. Men revile you and persecute you, and say all manner of evil against you falsely. Under such circumstances, feeling yourself alone and unbefriended, you are tempted-to give way in despair, and to say, "All these things are against me. They are too strong for me. In face of such odds, I can resist no longer. It is useless to attempt to be a Christian under conditions such as these."

Should your feelings be such as these, before you wave the white flag and surrender to the enemy, remember there is Another concerned in what you do. Think of your Great Ally. Have you not forgotten your Almighty Friend and Helper? The apostle Paul said, "IF GOD BE FOR US, WHO CAN BE AGAINST US?" And another apostle wrote, "Greater is He that is in you, than he that is in the world." — 1 John 4: 4.

You have, therefore, an ample source in the Lord. And that your hands may be strengthened to resist manfully, I would recommend you to read Psalm 56. We gather from it that on the occasion commemorated therein, the Psalmist found his enemies too numerous and too powerful for him.

David says, "Man would swallow me up: he fighting daily oppresseth me, Mine enemies would daily swallow me up: for they be many that fight against me, O thou Most High." But he continues in the power of faith, "When I cry unto Thee, then shall my enemies turn back; this I know, for God is for me." "In God have I put my trust: I will not be afraid; what can man do unto me?" "Wilt not Thou deliver my feet from falling, that I may walk before God in the light of the living?"

These are expressions of assurance in Divine help, but I observe another feature in this Psalm. There is (1) the sense of overwhelming opposition; then (2) the recourse to God for help and deliverance; and (3) a joyous song of praise to God, who was the strength of his life. When David said, "I will trust in Thee," he immediately added, "In God I will praise His word." Afterwards, having reminded himself that God was for him, he at once proceeded to say, "In God will I praise His word: in the Lord will I praise His word." Having experienced the relief of waiting upon God in the hour of peril, he was constrained to open his mouth to show forth the praises of God his Saviour.

We feel that this is as it should be. Deliverance should be followed by thanksgiving to the Deliverer. When we have been helped in the moment of difficulty and doubt, when we have realised that the everlasting God has given power to the faint, and increased strength to them that had no might, assuredly our hearts will break out in songs of praise. Three times in Scripture we find the people of God singing of the Lord as their strength and their song. — Ex. 15: 2; Ps. 118: 14; Isa. 12: 2. Compare also Hab. 3: 18, 19.

Let us, then, emulate these examples of Holy Writ, if we seek the Lord and His strength — Ps: 105: 4 — we shall prove how He can enable feeble ones to stem the storm. And then let us not forget to render to Him the fruit of our lips, giving thanks to His holy name.

* * * *

Hold Fast.

Twice this exhortation to hold fast occurs in the addresses to the churches in Asia recorded by the Holy Spirit. To the church in Thyatira the injunction was given, "That which ye have already, hold fast till I come." — Rev. 2: 25. And to the church in Philadelphia, "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown." — Rev. 3: 11.

A modern poet has sung that you are taught to

". . . force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you,

Except the Will which says to them, Hold on."

In the same manner the Holy Spirit would have your spirits to be trained, so in the time of temptation and danger, you may successfully resist the furious assaults of Satan. The divine message sent to the ancient churches is given to cheer you also: "Hold fast till I come . . . Behold, I come quickly: hold fast." It is only in this world that temptations will be our experience; when the Lord comes, there will then be no need for the exhortation to hold fast, since He then will "take His kingly power and reign, as Heir and Lord of all."

"Hold fast . . . that no man take thy crown." There is therefore a reward waiting for those who are faithful. A crown of glory is laid up on high, where moth doth not corrupt nor thieves break through and steal.

Let us then hold fast at all costs. What have we to fear? If God be for us, who can be against us? Cannot each one say, "The Lord is my helper, and I will not fear; what shall man do unto me?" We know not what is before us, but if we are Christ's we know that no harm can befall us. W.S.H.

New Series 8. An Ornament of Grace.

There is a great crowd of subjects which clamour for your attention, but only a comparatively small proportion of them are worth serious consideration and pursuit. It is perhaps difficult to discriminate between the useful and the beautiful without a guide, but scripture never fails to help those who earnestly consult its pages to find wisdom. The apostle Paul for instance in a comprehensive passage found in Philippians 4: 8, which I need not now quote, gives useful directions for choosing suitable subjects for thought and emulation.

I am however anxious on this occasion to suggest a practical topic for your careful attention. And I think you will agree with me that a reminder of the great importance of cultivating parental respect will not be out of place although you may imagine that the remarks are elementary. But simple and obvious matters are in many cases the ones that most frequently are neglected. Some persons for example are most assiduous in making a brave show in the front garden, while they forget to keep the back garden tidy.

Throughout scripture, regard for parents is inculcated, not as an irksome and unpleasant duty, but as a happy and beautiful trait of character. In spite of this authoritative teaching, its value as a virtue is not appreciated nowadays so much as it should be, and I fear that even some of my young friends may withhold the full measure of respect, not to say reverence, due to the parents "of their flesh."

In making your next arrangements for personal and private Bible study, I suggest therefore that it would repay you to select this as your subject, and collect and arrange the various Biblical references to the relations between parents and children. I think that the large number of precepts and historical examples which you will assemble in consequence will surprise you. The search will take you some time; but could you be better employed?

I should like by way introduction to this study to quote a beautiful passage from the Proverbs of Solomon: —

"My son, hear the instruction of thy father, and forsake not the law of thy mother; for they shall be an ornament [or, a chaplet] of grace unto thy head, and chains about thy neck." (Prov. 1: 8, 9.)

Observe how obedience to a father's instructions and to a mother's counsel are in this text likened to a beautiful action which would stand out as promiently in the son's life as a jewelled diadem would upon his head.

Whatever may be the popular opinion, filial subjection is not regarded in the scriptures as one of the minor or negligible virtues. It is not compared to a jewel worn obscurely, which might easily pass unnoticed. It will shine out, conspicuous in the character, like the great crown of gold on the head of Mordecai when he traversed the streets of Shushan in state, or the gold chain of office which Pharaoh put about the neck of Joseph as grand vizier.

Filial subjection is set out in our great Exemplar. How many moral beauties are seen in the Lord Jesus! He was perfect in all His life on earth, and, among His myriad excellences, we are permitted to behold this ornament of grace about His head.

Little is known to us of our Lord's quiet life in that remote village of Galilee where He was brought up. The inspired biographies contain no more than a brief sentence or two concerning the early days. But we do read this of our Lord: "And He went down with them [Joseph and Mary] and came to Nazareth, and was subject to them" (Luke 2: 51). Herein the Lord Jesus magnified the law of Moses, and particularly that commandment, notable because of the reward promised to those who fulfil it: "Honour thy father and thy mother; that thy days may be long upon the land which the LORD thy God giveth thee."

The blessed Lord Jesus claimed no exemption from the filial obligations of all mankind. Though He were the Eternal Son, He learned obedience in this relationship as also in others. Accordingly, length of days and years of life, yea, "the power of an endless life," were granted to Him throughout the manifold glories of His millennial kingdom.

Many were the unrecorded moral perfections exhibited by our Lord in the days of His youth in the privacy of the carpenter's household at Nazareth. But this ornament of grace about His head was not, like so many other of His excellences during that period, hidden from the eyes of men at large.

The record of His subjection to Joseph and Mary to which I have just referred, is found in Holy Writ that all the world may admire and emulate the filial virtue displayed in the Man Christ Jesus. Let therefore every son and daughter reading these lines esteem their parents very highly that they too may wear this diadem of grace.

Recently the eyes of a mighty Empire were focussed upon an august mourner following with downcast mien the remains of his royal mother through the snow from St. James's Palace to Westminster Abbey. Weeping women and sad-eyed men who, either in fact or imagination, saw the central figure at the state funeral of the Queen-mother, regarded him not in his dignity and majesty as the mighty Potentate of those wide-spread dominions upon which it is the proud boast of the British patriot that the sun never sets. On that occasion, the deepest sympathies of the king's loyal subjects went out to their sovereign as to a grief-stricken son, sore wounded by the loss of one whom he had known in the tender intimacies, which the world beholding him in his sorrow never shared, of a gracious and wise and loving mother.

Nevertheless, to eyes that looked beneath the external splendours of that imposing State spectacle, the King and Emperor on hot day was not decorated with his imperial crown of sovereignty, but rather with the simple filial duty which Solomon, the wisest of kings, long ago described as an ornament of grace about the head and chains about the neck. It is said that from his youth, His Majesty the King has not forsaken the "law of his mother," which was to read a chapter out of the Bible daily. He venerated this maternal counsel, esteeming it to be the counsel of God to him. And the promise he made to her as a son, he has kept with scrupulous fidelity.

I hope that my dear young friends will take heed to this injunction which occupies such a prominent position in the divine teaching of holy scripture. I have quoted a sample text on the subject from the Old Testament. Let me in conclusion quote another from the New, showing that filial obedience is "right," and also "well-pleasing unto the Lord."

"Children obey your parents in the Lord; for this is right. Honour thy father and mother (which is the first commandment with promise) that it may be well with thee, and that thou mayest live long on the earth." "Children, obey your parents in all things; for this is well-pleasing unto the Lord." (Eph. 6: 1-3; Col. 3: 20).

New Series 9. The Trumpet and the Torch.

You will remember Gideon's famous affair, and, I think the incident has a voice for us. Rather less than one per cent. is a small proportion, comparatively speaking, and as a matter of fact, although thirty-two thousand mustered at his first call to arms, only three hundred men remained with Gideon on the eve of battle — a mere handful; but then they were faithful men, men who had counted the cost of the enterprise to themselves, men who had estimated the overwhelming power of the enemy, men who watched ninety-nine out of every hundred of their brethren strike their tents and go home to their wives and families leaving the battle to take care of itself. Men of this stamp could be depended upon to obey the word of Jehovah through their leader under any circumstance. They knew why they had answered the call of Gideon to arms. Every man could be relied upon to stand exactly where he was told, and to do exactly what he was told, though it were in the darkness of midnight and upon the confines of the enemy's camp. Implicit obedience of this kind was specially requisite to carry out the peculiar mode of attack which Jehovah designed they should make upon the invaders.

The remarkable stratagem by which the huge army of Israel's foes was routed is well known. Each man was furnished with a trumpet and a torch and an empty pitcher. At the dead of night they were to surround the vast encampment in accordance with the directions of their leader. At the beginning of the middle watch this was done The three hundred men stood, "every man in his place round about the camp," waiting for Gideon's signal.

It was a time for contemplation as each man in his isolation anxiously listened for the sound of the trumpet. Men engaged in perilous enterprises, finding themselves alone in intervals of inaction, often become a prey to misgivings doubts. I do not say however that any of these brave men entertained such thoughts. It was true that dangers were thick about them; but Jehovah had stationed them there. And we may well suppose that they encouraged their hearts with His promise to their fathers that He would fight for them, and that one of them should chase a thousand of their enemies. — Lev. 26: 8, Joshua 23: 10.

Suddenly, the brooding stillness of the midnight was riven by the blast of Gideon's trumpet and by the ringing battle-cry of the Hebrews. In response, from every quarter of the compass, three hundred trumpet-calls rang out upon the quivering air; and three hundred torches flamed forth in the enveloping darkness. The sleeping host leaped to its feet. Trumpets and lights were seen in every direction. Fear took hold upon them; and "all the hosts ran and cried and fled." It was a victory of trumpets and torches.

The equipment of these Hebrew heroes may serve to illustrate certain spiritual truths which we do well to have continually before us. I refer especially to the trumpet and the torch which were the weapons of every man of Gideon's band.

Now, let us take the trumpet as a figure of the testimony of the lip, and the torch as a figure of the testimony of the life. And both of these forms of witness are necessary to fight the "good fight" of faith.

(1). There is of course a witness to give for Christ always and everywhere. Confession with the mouth of Jesus as Lord is an indispensable mark of true faith — Rom. 10: 9. But sometimes a special and energetic form of testimony is demanded. I now speak of blowing the trumpet in the very ears of the foe who seeks to rob you of your wheat and your wine and your oil — the fatness of the land God has given you.

Do you ask what this means? Do you not find in certain circumstances great difficulty in reading your Bible, in attending to your prayers, and in obtaining a quiet occasion for meditating upon holy matters? This may be due to personal slackness, to fits of indolence, or to the influence of comrades. But, whatever the cause, your inward peace and joy are lost, and, in result, you "give place to the devil," and your front trenches are captured.

This defeat must not be. By the grace of God, you must brace up your energies. "Stand fast in the faith, quit you like men, be strong." Never mind if others give up and go back. Take the trumpet, face the foe, let every craven-hearted turncoat go, brave every danger, the darkness, the isolated post, and endure hardness as good soldiers of Jesus Christ.

To blow the trumpet is boldly to announce to the enemy the position you have taken up. The moment will come when you must either conceal or proclaim the fact that you are a disciple of Christ. If you believe, you have a title and a responsibility to speak the truth. — 2 Cor. 4: 13. Let your feebleness be no excuse. After all, what are trumpet blasts? Only small volumes of air forced through narrow orifices, causing sound. Nevertheless, by the help of God, they blew down the walls of Jericho, and blew the host of Midian over Jordan. Perhaps you have an old battered ram's horn. Never mind: blow in faith; the glory to God will be greater.

(2). But lip-service must be accompanied by life-service. Along with the trumpet went the torch, which was concealed in an empty pitcher, forming a kind of dark lantern until the critical moment came. Then there was a crash of falling potsherds and the torch, held aloft, shed its light far and near athwart the darkness.

We must not forget the torch, my friends, nor the broken pitcher. We sometimes get both hands to the trumpet, and think only of blowing a loud blast. The truth is that the potsherds suggest a truth weighty but not always welcome. As the pitchers were to he smashed before the torch was displayed, so must death work in us before the life of Jesus can be manifested in our mortal flesh. —  2 Cor. 4: 11.

Christ is the light. He should be seen in us; and to this end the wretched life of self must be shattered. All that we were was concluded judicially at the cross. — Rom. 6: 6. Oh, that the power of this truth might practically smash to atoms the vanity and pride and self-will of our old Adam, so that the new life — the life of Christ — might be displayed by us.

Is not this omission very often the point of our failure? We work well at the trumpets: there are volumes of sound, much to be heard, but alas! little, if anything, to be seen. No torches are visible, for they are hidden in the earthen vessels. We want, therefore, more of the practical destruction of the flesh. Then the beautiful God-pleasing life of Jesus would be reflected out upon the darkness and evil and sin of this world. Then the heartless selfishness of unsaved men and carnal-minded believers would be met by a testimony of meekness and gentleness, of humility of mind and self-denial — a testimony always acknowledged by God and man, because it is so peculiarly of Christ. Let us then not fail to blow the trumpet and to let the light shine.

New Series 10. Seeing Him as He is.

You will remember that it was written of old, "The  eye is not satisfied with seeing" (Eccl. 1 8); but then the "preacher" was writing only of what is "under the sun." We as disciples of Christ are waiting to see what is above the sun; and when we see Him "as He is" shall we not then be fully satisfied?

And it is well for us to foster within us the growth of these heaven-born longings to be in the presence of the Christ of God. As we concentrate the vision of our souls upon the glorified Man on high, so our aspirations to be with Him where He is will be intensified, and so every lesser aim and object will dwindle into comparative insignificance.

If we probe our hearts we find truly enough that the desire to behold the face of our Beloved Lord is there. But often is not that desire almost buried beneath the mass of our daily engagements and occupations? We deplore this dull condition, for it is a sober fact, warranted by divine revelation, that in a moment of, perhaps, this very hour on which we have entered, that all-glorious sight may be ours. A twinkling of an eye — and we shall be "for ever with the Lord." (1 Cor. 15: 52; 1 Thess. 4: 16-17.)

Think what an experience it will be, when in a moment, we are taken from the Babel of the crowded street to the hush of His presence, from the pain and the shadow of the sick chamber to the sunlit peace of the Father's house, from the sight of this world's sin and shame to behold Him as He is.

"Oh, bright and blessed hope

When shall it be,

That we His face, long loved,

Revealed shall see.

Oh, when, without a clouds

His features trace,

Whose faithful love so long

We've known in grace;

That love itself enjoy,

Which, ever true,

Did, in our feeble path,

Its work pursue?

O Jesus, not unknown,

Thy love shall fill

The heart in which Thou dwell'st,

And shalt dwell still;

Still, Lord, to see Thy face,

Thy voice to hear,

To know Thy present love

For ever near.

To gaze upon Thyself

(So faithful known,)

Long proved in secret help

With Thee alone."

We can all say that we have known and believed in the love of Christ even here. "'Tis the treasure I've found in His love that has made me a pilgrim below." But what will it be when that love streams upon us there in a flood of heavenly radiance from His own blessed person? And, let us remember, dear friends, that we shall not then be overpowered by the display of that living fulness. For it will be displayed in Jesus — Him in whom we have learned all we know of the Father's love, and who has never yet overwhelmed us by anything He has shown us.

Faith and hope serve us well in the wilderness journey; but the love of the Father is our eternal home. And that love will be known to us then, even as it is known to us now, in Christ. Only then we shall "see Him as He is," — Him whom having not seen we love. Does not the very contemplation of such a prospect set our souls leaping for joy? Can we not sing, "How great our joy to see Thee shine?"

But some of my readers may be inclined to condemn the preceding remarks as extravagant sentiment. Yet I know not why they should do so. We are permitted to read the palpitating desires of the Psalmist: — "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God?" Ps. 42: 1-2.) And Paul was not behindhand in intensity of longing when he wrote of himself as "having a (consuming) desire to depart, and to be with Christ" (Phil. 1: 23.) Is it extravagant sentiment to wish to follow them, even as they followed high ideals?

Let us then cultivate spiritual ardour of this sort. Remember that Laodicean assembly which was neither cold nor hot, and fear lest any of us should degenerate into its hateful spirit. Let us rather seek to be able to appropriate to ourselves the sentiments expressed with such beautiful yet forceful simplicity in the following lines:

"The traits of that face, Lord,

Once marred, through Thy grace, Lord,

Our joy'll be to trace — At Thy coming again;

With Thee evermore, Lord,

Our hearts will adore, Lord;

Our sorrow 'll be o'er — At Thy coming again.

But better than all, Lord,

To rise at Thy call, Lord,

Adoring to fall — At Thy coming again;

With Thee, clothed in white, Lord,

To walk in the light, Lord,

Where all will be bright — At Thy coming again.

For ever with Thee, Lord,

And like Thee to be, Lord,

For ever with Thee — At Thy coming again;

I'll live in Thy grace, Lord,

I'll gaze on Thy face, Lord,

When finished my race — At Thy coming again."

* * * *

A well-known writer has remarked that "obedience and dependence are the two living principles of the new man," and we learn from 1 Peter 1: 2 that the believer is elected, not only to the sprinkling of the blood of Jesus Christ, but unto the obedience of Jesus Christ. He is our Example, and we know that all things He did were pleasing to the Father. He rendered, may we not reverently say it? the obedience of love, and we may surely regard every legitimate demand made by those set in authority over us as the will of God for us for the moment. The word is ever true that God will make "all things work together for good to them that love Him," so that if a person truly loves the Lord experience will show him in due time that in serving (or obeying) men he is at the same time doing the will of God. May we seek therefore to be found doing the will of God from the heart," so that when our Saviour calls us to the "prepared places" above, He may be able to say to us as to some spoken of long ago, "Well done, good and faithful servant" — good in behaviour and faithful in service. G.H.

New Series 11. Lifting up the Eyes.

We usually prefer to have dealings with a man who looks us straight between the eyes, for we assume he is a man of candour, of honesty and of courage. And generally speaking, a man's clear and steady eyes and his habit of using them may be taken as reliable indications of his character. It was said of old, "A wise man's eyes are in his head," and, "The eyes of a fool are in the ends of the earth." — Eccl.2: 14.; Prov. 17: 24.

The wise man invariably sees what is immediately before him, and gives it his immediate and undivided attention. But the foolish person allows his thoughts to wander aimlessly in all directions, and, as a consequence, misses "the one thing needful." Hence we have in another place the following exhortation. "Let thine eyes look right on, and let thine eyelids look straight before thee." Prov. 4: 25.

But while a man may have a wise and brave look to give his fellows, and a prudent and discerning outlook into the future, what are these in value as compared with the power and privilege of looking upward? Herein lies a fundamental distinction between humanity and the beasts that perish. It is possible for man because he is a man to look above to God, his Creator and Preserver, his Father and Friend. To the upturned eye heaven lies about us, and in this attitude we realize that God is not far off but near at hand.

No time to look up

It is lamentable, however, that some men do not care to look up. The day's routine of duties, the newspaper, the reading and writing of letters, relaxation, amusements, friendly chats, fill up the hours in quick succession. In result no opportunity is found for turning the thoughts heavenward, or, if found, is not welcomed and used. Minor occupations are allowed to crowd God out of the life.

These are the men whose type Bunyan shows us in his dream, when he depicts a man with a muck-rake in his hand, who could look no way but downward. There stood one over him, proffering him a celestial crown for his muck-rake. Yet he did not look up nor regard, but raked to himself the straws, the small sticks, and the dust of the floor. In this fruitless occupation he truly resembles those who count heaven a fable, and who to their infinite loss believe that present things alone have real substance and are "worth while."

Afraid to look up

Another class of men do not dare to look upward. The Lord in a parable spoke of such an one who went into the temple to pray. There, being convicted of sins, he durst not lift up so much as his eyes unto heaven, but smote his breast, saying, God be merciful to me a sinner.

The tears of his penitence filled his eves, and he dreaded to look upon Him against whom he had sinned. But the truth he had not grasped was that God, to whom he was answerable as a sinner, was ready to pardon, and that a Divine invitation was addressed to him, and to every other guilty one: "Look unto Me and be ye saved, all the ends of the earth; for I am God, and there is none else." — Isa. 45: 22. Ezra, the priest, confessing his own sin and the sins of his people, acted on this invitation and lifted up his eyes to God in spite of his sense of guilt. He said, "O my God; I am ashamed and blush to lift up my face to thee, my God, for our iniquities are increased over our head, and our trespass is grown up into the heavens." — Ezra 9: 6.

The habit of the upturned eye

The Christian is entitled to look up to God as a continual daily habit for help and for protection. Countless dangers surround and threaten us, but there is ever a Faithful and Omnipotent Guardian to whom we may confidently appeal before as well as in the hour of peril.

In this connection it is useful to remember Bishop Hannington's "Travelling Psalm," — Psalm 121, a portion which he was accustomed to read or repeat every morning at sunrise during his perilous journeys in the African wilds.

The opening stanza of the Psalmist is "I will lift up mine eyes unto the hills, from whence cometh my help." To the singer of Israel the holy hill of Zion was the dwelling-place of Jehovah and the source of his deliverance. — Ps. 3: 4; Ps. 14: 7. There was the same unseen, unslumbering, vigilant Presence that enfolded the feeble exiles in His everlasting wings whether they were in Mesopotamia or in Africa.

There is a power of comfort in these pious aspirations which multitudes have adopted and proved. David Livingstone on leaving his Scottish home in 1840 to start on his missionary tour to the unknown African deserts read this Psalm in the early morning to his parents and prayed with them. There were forty years of peril before him, but he learned at the outset to lift up his eyes.

William Edwards, a resident magistrate, had a marvellous escape from the rebels in the Indian Mutiny. He and his party were in flight from June 1st to August 27th, 1857. Often in the most imminent peril, the Bible was their unfailing source of comfort. On the day they reached safety with Havelock at Cawnpore, Edwards wrote in his diary, "Today's Psalms are most consoling, and wonderfully suited to our case, especially the 121st." They lifted up their eyes, and help and deliverance came to them that very day.

Read also Psalm 123 which expresses the look of servants to their master.

The look for help

Sometimes you may be uncertain what to do next. Then also you should lift up your eyes; for irrevocable errors are easily made. It is better in every emergency to cry out like the prophet, "O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps." —  Jer. 10: 23, and continuing, say further like the Psalmist, "My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up. And the divine response to this upward gaze will be, "I will guide thee with Mine eye. — Ps. 5: 3; Ps. 32: 8; Ps. 33: 18.

The look of the watcher

Again, we ought to lift our eyes in continuous expectation of the coming Christ. The watcher who looks up out of the present murky gloom will see by faith Him who said, I am the bright and morning Star. He is the Harbinger of the coming day of peace and glory for the whole world during the thousand  years of His happy reign.

Nineteen centuries ago before the Lord departed from this world to go to the Father, He made a definite promise to His disciples, saying, If I go away, I will come again and receive you unto Myself." This promise He must and will redeem sooner or later, and His return cannot now be far off, nor can this return surely be a matter of indifference to His loyal followers.

If we love and serve Him it behoves us to remember His promise, and to lift up our eyes to heaven, "from whence also we look for the Saviour, the Lord Jesus Christ," for "the coming of the Lord draws nigh," and "unto them that look for Him will He appear the second time without sin unto salvation."

The Lord's final message to His waiting church is, "Behold, I come quickly." May our answer be, "Even so, come, Lord Jesus."  — Rev. 22: 20.

Let not, therefore your heads be bowed down like bulrushes, but be sure to cultivate the upward look, so that having the fear of God before your eyes you know no other fear. Seek to sing truthfully to the Lord the following lines:

"I look to Him till sight endear

The Saviour to my heart;

To Him I look who calms my fear,

Nor from Himself depart.

I look until His precious love

My every thought control,

Its vast constraining influence prove

O'er spirit, body, soul.

To Him I look, while still I run,

My never-failing Friend;

Finish He will the work begun,

And grace in glory end."

New Series 12. The Danger of Secret Sin.

David in one of his prayer-psalms besought Jehovah for deliverance from deadly enemies who were compassing him about. He was filled with fear because of their sudden and unexpected attacks upon him, and therefore he compared them to a "young lion lurking in secret places" (Ps. 17: 12). David was seeking preservation from the subtlety of enemies around him, but it would be well for you to remember that sin, the enemy within you loves darkness and concealment like lions and many foes of the night. Consequently you are undoubtedly exposed to the risk of the insidious spreading of inward pollution which will defile the conscience and the heart.

This risk is the more serious because of the tendency of many believers to imagine it to be possible for them to ensure absolute secrecy for certain of their thoughts and actions. Vainly supposing that the evil purpose and wicked desire within them eludes the notice of all, even of God in heaven, they allow them to flourish within unchecked, until the unholy thoughts suddenly flood the whole being with an irresistible power and overwhelm all that is good and holy in the soul.

Such spiritual disasters arise from forgetfulness of the perfect knowledge of God. This should not be. Readers of the Gospels should know better. One of the objects of the ministry of the Lord Jesus in Judea and Galilee was to show men the truth they had forgotten, that God is acquainted with the thoughts and inner feelings of men. By Him the thoughts of many hearts were revealed (Luke 2: 35).

When, for instance, the Lord Jesus went into the synagogue in Capernaum on a certain Sabbath day, there was among the congregation a man who had a withered hand. The scribes and Pharisees present eyed the Lord narrowly, wondering whether or not He would heal the afflicted person on that holy day. We are told that Jesus knew these thoughts of theirs. They did not reveal their feelings by look or sign, but preserved that imperturbability of feature so generally characteristic of Eastern nations.

Within their hearts these Jewish leaders were anticipating that the Lord might exhibit His known compassion for the afflicted and exercise His power to relieve the infirm on that day. If He did so, they would then have the occasion they sought, and they would accuse Him before the Great Council at Jerusalem as a breaker of the law of Moses. But the Lord Jesus knew their thoughts and, while He was not deterred from healing the man's withered hand, He reproved, in the hearing of all assembled in the synagogue, the unworthy and sinful thoughts of those who were bent upon doing what hurt they could to God's Servant and God's Son.

The case at the healing of the withered arm was not the only one of its kind. The same inward disposition to harbour evil thoughts against the Lord Jesus was revealed when the palsied man was brought on his bed to Him. The first words of the Lord to him were, "Son, thy sins be forgiven thee." As these words fell on the ears of the scribes sitting in the audience, they secretly in their hearts accused Him of blasphemy. They falsely assumed within themselves that the Lord had usurped the prerogative of God, who alone has authority to forgive sins. But the Lord perceived in His spirit their inward reasoning (Mark 2: 8), and the words which followed from Him showed to all present that He had power to read the secret thoughts of men.

Sad was it for these men that they did not there and then seek forgiveness for the wicked thoughts of their hearts. Why did not they repent of their sin and pray the Lord that the thought of their heart might be forgiven, as Simon Magus was directed to do by the apostle Peter? (Acts 8: 22). The consequence was that the scribes who failed to confess their evil purpose and were not cleansed from their secret faults, grew in their bitter and hateful opposition to the Messiah; and later they themselves became guilty of awful blasphemy, for they said with their mouths of Christ Jesus what they thought in their hearts, viz., that He was casting out demons by Beelzebub, the prince of the demons. For this sin of charging the Blessed and Holy One with being possessed by an unclean spirit, the Lord declared that that generation could never have forgiveness (Mark 3: 29, 30).

Thus the Lord Jesus in the days of His flesh proved that He possessed the divine attribute of omniscience, and, in addition to the ones already mentioned, He gave many other instances of the exercise of this power.

The fact of the all-seeing eyes of God running to and fro in the earth was known in Old Testament days. The Psalmist had experienced the reality of this all-embracing and all-penetrating knowledge, and he made it the subject of a marvellous Psalm which he wrote for the use of the chief musician in the temple-worship. David's flagrant sin in the matter of Uriah the Hittite was committed in secret. But God knew the whole sordid story, and exposed his guilt to all Israel. (2 Sam. 12: 12) The king said within himself, Surely the darkness shall cover me, but he had to learn that the darkness could not hide from Jehovah, and he found, to his shame, that his secret sin was revealed in the light of the sun (Ps. 139: 11, 12). Like Moses, David had to say to God, "Thou hast set our iniquities before Thee; our secret sins in the light of Thy countenance" (Ps. 90: 8).

God, frequently in His word, warns all men of His omniscience that they may not fall into the foolish delusion of imagining that they can conceal themselves or anything concerning themselves from Him. "Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD" (Jer. 23: 24).

Adam and Eve, having disobeyed the word of God, sought to hide themselves from His presence among the trees of the garden of Eden because they were afraid (Gen. 3: 8, 10). This vain attempt at concealment will be repeated on a large scale in the future when kings and great men and rich men will call upon the mountains and rocks to fall upon them and hide them from the face of the One sitting upon the throne and from the wrath of the Lamb (Rev. 6: 15, 16).

But surely you, have no need to seek anything to cover you from the face of the Lord. It is at any rate impossible for you to have secrets from Him. He knows the secrets of your hearts (Ps. 44: 21). Acknowledge your sin, therefore, and do not seek to hide your iniquity (Ps. 32: 5). Confess your sins to Him, for He is faithful and just to forgive your sins and to cleanse you from all unrighteousness (1 John 1: 9). Remember that if any one, sin, we have an Advocate with, the Father, Jesus Christ the Righteous.

New Series 13. The Old and the New, or the Two Natures.

How do we think? We become conscious of the existence of our mental faculties only by observing their activities. We cannot see our thinking apparatus, or feel it with our hands. Yet we have no doubt that the power to think exists within us, because we can make our own plans within ourselves, we can remember the past, and we can imagine the future.

In a similar manner, the follower of Christ learns to recognise the inward workings of his own heart, particularly in regard to spiritual matters. Thus, Simon Peter, expressing what he and others felt, said to the Lord Jesus, "We believe and are sure that Thou art the Christ, the Son of the Living God" (John 6: 69). And when some time afterwards the Lord said to the same disciple, "Simon, son of Jonas, lovest thou Me?" Peter looked within himself before he replied, "Yea, Lord; Thou knowest that I love Thee" (John 21: 16).

This heart-searching exercise under the direct questioning of our Lord was a useful lesson for the apostle; but it is frequently the case that the experiences of a sincere and earnest believer who examines himself are of a confusing and distressing character and plunge him into depths of doubt and despair. This unhappy state is usually the result of imperfectly heeding or consulting the teaching of scripture on the subject. God understands our thoughts afar off (Ps. 139: 2), and He has revealed in scripture all that it is necessary for us to know with regard to the operation of our inner being.

For instance, the believer is alarmed to find a considerable inconsistency between his desires and his practice. What he wishes to do, he fails to accomplish. When the Lord says, Seek My face, his heart says to Him, Thy face, O Lord, will I seek (Ps. 27: 8); but, alas, he forgets "to prepare his heart to seek after God" as Jehoshaphat did (2 Chron. 22: 9), and in consequence he falls into slackness and disobedience.

Again, it may be that the young believer resolves to pray regularly and fervently, but his prayers are either hurried or even omitted altogether. He plans to read the Bible systematically, but sometimes even a week may pass without so much as a verse. For these lapses he is genuinely grieved and penitent, and repeatedly determines to reform himself, but without success.

How is this strange antagonism between purpose and accomplishment to be explained? Why is he not more successful in his struggles after what is good? The believer is often in this matter as puzzled about himself as blind Isaac was when he felt the hairy hands of Esau but heard the voice of Jacob. The patriarch did not wait to discover the cause of the disagreement, but hastily gave the blessing of the first-born to his younger son. The believer need not remain ignorant of the reason why, when his voice says, "I go, sir," his feet should remain stationary or proceed in another direction (Matt. 21: 28-30). Scripture affords a plain explanation of the anomaly.

Isaac was misled as to the identity of his two sons, totally different from one another though they were; and the believer is often confused because he does not distinguish between the two opposite natures he possesses. The two sons of Isaac were contrasts to each other, and we read that God loved Jacob but hated Esau (Mal. 1: 2, 3). So also it is clear that the two natures of the believer are opposed to each other. The old loves sin and self and resists the will of God; while the new is of God and loves Him and His will. Hence we read, on the one hand, "the carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be" (Rom. 8: 7), and on the other hand, "whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin because he is born of God" (1 John 3: 9).

We find therefore that there are two distinct elements in the believer; there is in him what is of God, and also what is of himself. The Lord Jesus taught this truth to Nicodemus. He said to him, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3: 6.) Without being born anew, no one can enter the kingdom of God, for the flesh, the old nature, is opposed to it, and cannot produce the things acceptable to God.

Even in the natural world, men do not gather grapes of thorns, or figs of thistles. Trees and herbs bring forth their fruit after their own kind, as they were created to do (Gen. 1: 11, 12). Recognizing this law, the Lord said, "Every tree is known by its fruit," and again, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit" (Matt. 7: 18; Matt. 12: 33). In like manner, the natural heart is corrupt and cannot bring forth good fruit, but only evil thoughts which lead to evil deeds (Mark 7: 21). But God gives to the believer a new disposition entirely, which loves Him and the things which please Him.

A believer therefore has within him a double nature — one, the old, and another, the new; one of self, and the other of God. In the seventh chapter of Romans, we may read the experience of a person who possesses these two natures, but who discovers to his dismay and discomfiture that he is under the power of the evil nature. Towards the close of the chapter, he sums up his discoveries in these words: "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Rom. 7: 23).

Here we have in the words of the apostle an accurate description of the unhappy state of many a believer, to which allusion was made in the earlier part of this letter. In the verse immediately following, the miserable state of such persons is vividly expressed, "O wretched man that I am, who shall deliver me from this body of death?"

If you will please read carefully the whole chapter, you will observe that the wretchedness and despondency arose because he was not doing what he wished to do, but on the contrary was doing what he hated; he was distressed that he did not do the good he wanted to do, but did the evil that he did not wish to do.

Is there for the believer no deliverance from this terrible bondage? The apostle says, "I thank God, through Jesus Christ our Lord" (Rom. 7: 25). In self there is no power to overcome self. The power to do so comes from the Lord Jesus who bestows it upon those who look to Him in faith.

Our space is exhausted, but not the subject. On another occasion (D.V.), it may be resumed.

New Series 14. The Man and the Pool.

There are some persons who are naturally inclined to be wise in their own conceits. They in their self-assurance entertain no doubt in their own minds of their ability to undertake any task that may come in their way and carry it through to a successful issue.

We smile at the one who, when asked whether he could play the piano, replied that he could not say, because he had never tried. There was weightier truth in the speaker's remark than is generally suspected. For it is often by our failures that we learn our shortcomings. A trial of his fingers on the piano would have demonstrated to others his inability to produce a series of harmonious sounds, and, possibly, to our friend himself. Then, having learned his own incompetency by the little experiment, he would be in that modest and receptive frame of mind which makes an apt scholar.

Now in the Christian life it is also often true that its great practical truths are only learned after personal failure. When a real effort to obey the word of God proves disastrous, then one's own weakness is discovered.

It may be that you have discovered that on the eve of some great spiritual enterprise your courage often fails you, and you become a deserter. You may also have found that something within you hinders you from speaking the truth at the critical moment, or from speaking kindly to those who are unfriendly to you, or from exhibiting a spirit of meekness when you are abused because you are a follower of Christ. In spite of many good resolutions, you may have to confess that you frequently fall into an angry mood and a display of ill temper most unbecoming in you, a follower of Christ Jesus the Lord.

Do you know why it is that such failures continue in spite of repeated attempts on your part to prevent them? Have you learned that the cause lies in yourself? that you lack power to overcome your own evil propensities? and that you are without the strength needful to battle successfully against your own nature?

To such as admit their own personal weakness in this matter this letter is addressed. The writer wishes to point out that in this disheartening difficulty which arises because one is unable to do what is right and true and gracious although with all his heart he wished to do it, scripture shows a way out of the difficulty, so that there is no need for any to give up the task in despair. He who finds that when he would do good, evil is present with him (Rom. 7: 21) is instructed where to look for help.

Clearly, if you cannot by your unaided efforts practice the good habits enjoined upon you, and if your holy desires are ever thwarted by the hateful, contrary disposition dwelling within you, you need a sympathising Helper, a Deliverer apart from yourself. It is wretched to be failing continually, to be dragged down daily by a dead weight of sin from which you cannot free yourself. If then you cry out in the words of Paul, "O wretched man that I am! who shall deliver me from this death? "the words that follow point you to the Lord Jesus: "I thank God through Jesus Christ our Lord" (Rom. 7: 24, 25).

You will observe that there are definite stages in the practical lesson of these verses; first, the admission of helplessness; secondly, the prayer for a Helper; and, thirdly, the knowledge that there is One, no stranger to you, who stands, as it were, at your very elbow, ready to give you what you are seeking. Perhaps it has never yet entered your thoughts that such a Deliverer is available for you. You may have imagined that, having been made a child of God, you are expected to live righteously, soberly, and godly before Him by your own persevering efforts under some intensive system of self-culture.

But the truth is that the Lord Jesus Christ, the Saviour of saints as well as of sinners, is ready to impart to you the strength you lack, if you on your part are ready to confess that you yourself have no strength. An illustration of this gracious service of our Lord is found in an incident taken from His own ministry.

I refer to one of the occasions on which the Lord Jesus went to a feast of the Jews at Jerusalem where there seems to have been a great number of blind and lame persons (John 5) Indeed we might even suppose that this class was a feature of the population of this city from its early days. At any rate the blind and the lame of Jerusalem are mentioned about a thousand years before the Gospel days, in the description of the capture of the stronghold of Zion by David from the Jebusites (2 Sam. 5: 8).

We read that on this particular occasion in the time of our Lord a great multitude of impotent folk, blind, halt, withered, were gathered together at the pool of Bethesda. All these sick folk were waiting there, each with the dim hope of being healed if he could succeed in being the first to step into the pool after its waters became troubled. This was a very restricted mercy, for, under the conditions, there was recovery for one only out of the whole company, and only for that one who was more nimble than any of his fellow-sufferers.

But in the Gospel narrative, our attention is drawn to one in the crowd who so far as we know was the least able to help himself in the struggle, and therefore was the least likely to get healed. He was in a pitiable state, having suffered from his weakness for thirty-eight years, and was without a friend to help him.

This poor man in his utter helplessness and hopelessness forms a picture of those who find themselves lacking in the spiritual power requisite to walk in God's ways and do His holy will. Instead of walking in the courts of the temple and praising God (Acts 3: 8, 9), he was lying like a helpless log near the pool, cherishing a vain hope that he might be cured by his own efforts. He might have used words from Rom. 7 and said, "Who shall deliver me from the body of this death?"

Nevertheless a Deliverer was near him. The Lord Jesus came to him with the question, "Wilt thou be made whole? The poor man, like many perplexed believers in thought only of some arm of flesh, and not a heavenly Saviour, and replied, "I have no man to put me into the pool." Then the Lord said to him, "Rise, take up thy bed, and walk." The prostrate and helpless man, trusting the words and power of Christ Jesus his Lord, rose and lifted up the bed that hitherto had carried him, and walked. His powerless limbs were filled with strength by the Lord Jesus, and his erect walk bearing his own bed showed to all men that "out of weakness, he had been made strong."

I hope that from this incident my dear young friends will learn the simple lesson. It is useless to look to self to overcome self. But in your weakness you may call upon the Lord Jesus, and you will be able to say like the Psalmist, "In the day when I cried Thou answeredst me, and strengthenedst me with strength in my soul" (Ps. 138: 3). Then you will be in that class of strong ones whom John describes as "young men": "I have written unto you, young men, because ye are strong, and the word of God abideth in you" (1 John 2: 14).

New Series 15. Spreading Forth the Hands to Swim.

I have no doubt you have already discovered for yourselves that most important matters in your life may take place without the presence of a second person. Indeed, as you will remember, the Lord Jesus at times sought privacy for Himself on the mountain-top, or in the desert, or some other lonely place. He also taught His disciples to retire into an inner chamber and to close the door during their prayers to God the Father (Matt. 6: 6).

Privacy is very desirable for devotional purposes. But even when the retirement is not for a special purpose, such as prayer or Bible reading, thoughts are apt to arise then which do not come to us at other times. These thoughts may be welcome or unwelcome, good or evil. Good thoughts and desires lead to corresponding actions, which scripture calls "walking in the Spirit," because the Holy Spirit prompts these thoughts. On the other hand, evil thoughts, if not suppressed, lead to unholy deeds, which is called "walking in the flesh "

Now this letter relates to the personal walk of the believer, and how this is affected by the thoughts of the heart, sometimes unwelcome and undesirable, which are known only to God and to oneself. Perhaps my readers may be helped if the subject is stated in the form of the following question. How are these natural desires to be counteracted, so that our actions and ways may be such as are becoming in those who bear the name of followers of Christ?

In framing a reply to this important question, I will first quote the following verse: "Walk in the Spirit, and ye shall not fulfil the lust [desire] of the flesh" (Gal. 5: 16). The inward desires of the natural heart are opposed to the will of God, and in this simple and straightforward sentence, just quoted, we are given a sovereign remedy against their indulgence. In order to avoid any fulfilment in us of the suggestions of the flesh, the apostle declares that we should do no more and no less than walk in the Spirit.

What is to be understood by this phrase? Briefly it may be said that to "walk in the Spirit" means to act in accordance with the inward promptings and power of the Holy Spirit. Living according to this scriptural method is simpler than it may seem at first sight. Let us take an illustration which may help, at any rate, to simplify the matter.

The practice of the new life in Christ is somewhat like the art of swimming. Man physically was not formed, like a fish, for an aquatic life. He was created to live on land. If he wishes to enter a watery sphere of action, it is needful that he should acquire the habit of swimming. In order to do this he must first of all learn to have confidence in the water itself. When he finds himself surrounded by it, instead of fearing that it will drown him, he must believe that it has the power of buoying him up, and of preventing him from sinking to the bottom. Then, as he is being floated by this element which proves stronger than himself, he learns to propel himself in whatever direction he pleases.

Now if our beginner endeavours, in the first instance, to move in the water in the same manner as on the land, he will probably sink like a stone. In his new surroundings, he must therefore learn to depend for his support upon the element in which he is submerged before he can successfully attempt to make any progress. He must also adapt the movements of his limbs to the new medium in which the finds himself. If he should follow his first impulse and use those members as on dry land, he is bound to fail. If, however, he obeys his instructor, and acts in the water as he is directed to do, motion under the new conditions becomes a very simple process.

It is true that the swimming lesson is only a very imperfect illustration of the right method of walk, or locomotion, through this world for the believer. Nevertheless, it may, perhaps, by analogy, help the understanding of my readers. To move through the water, the swimmer must for the time being suppress those motions natural to him when walking or running on the shore, and he must "spread forth his hands" to swim. Similarly, as the scripture says, the one who is walking in the Spirit does not fulfil or carry out the desires of his flesh. They are quiescent or suppressed while he is so walking.

The two things, "flesh" and "Spirit," are contrary to one another. Both cannot dominate our actions at one and the same time. This fact is stated very definitely: "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other." The utter contrast between the two is seen most vividly when we compare the dark catalogue of the works of the flesh with that of the fruit of the Spirit given in Gal. 5: 19-23. How careful we should be therefore that the right seed-thoughts are allowed to germinate in our hearts!

In connection with this subject, I should like to point out to you that the latter part of Gal. 5: 17 is sometimes misinterpreted as if it taught that a believer is unable to do what he should. This misunderstanding arises from a failure to note its close connection with the verse which precedes it, where we learn that the Galatians were fulfilling the lusts of the flesh because they were biting and devouring one another. The apostle therefore corrects them by saying, "Walk in the Spirit, and ye shall not fulfil the lust of the flesh." Walking in the Spirit would be the way of escape for them from the works of their flesh.

Why would walking in the Spirit be their means of escape? Because the Spirit was present within them, and He was "contrary" to the flesh and its desires. He was in them to withstand the flesh, so that so long as they were walking in Him they could not do the things they would like to do according to the flesh.

Read the two verses again, and you will see that the words, "so that ye cannot do the things that ye would," do not mean, as some have thought, that a believer is unable to carry out his good intentions. Inability to act without the Holy Spirit is taught in Rom. 7: 19 (see Letter No. 14) But the two texts must not be confused they are quite distinct in meaning. In Romans the contrast is between the old and the new natures, but in Galatians it is between the old nature and the Holy Spirit. The words in Gal. 5: 17 are translated by some, "so that ye may not do the things that ye would," and these words give the true sense of the passage plainly.

We find then that, in the matter of personal holiness, we must learn that the way to smother every fleshly wish of the heart is to walk in the Spirit. When you read the word of God you discover what the Holy Spirit has written for our guidance in our walk. Perhaps you feel a lack of strength to do what is there enjoined. If so, trust yourself to the power of Another; for we read that the Spirit Himself "helpeth our infirmities."

Spreading out the hands is in scripture the confession of weakness and the attitude of prayer, and Moses with his lifted hands secured the victory of Israel over the Amalekites (Ex. 17), who are a figure of the flesh. Spreading forth the hands is also the attitude of the swimmer (Isa. 25: 11), and is taken in this letter as a figure of the means whereby you may walk "soberly, righteously, and godly" in the Spirit, and so make no "provision for the flesh to fulfil the lusts thereof" (Rom. 13: 14).

New Series 16. What is that in thine hand?

You may recollect the common proverb that "a bird in the hand is worth two in the bush." This saying of the old folks arose no doubt because so many persons are in the habit of placing undue value upon some things they do not possess but ardently desire, while they discredit and overlook the things they have. Christians may easily fall into this snare, and scripture warns against covetousness, while it exhorts us to be content with such things as we have (Heb. 13: 5).

Have you realised that it is possible to lose sight of something you actually have, which God would use in His service if you obeyed His word? An illustration of this danger occurs in the history of Moses. I refer to his behaviour when he was instructed by God to go to Pharoah and demand the release of the children of Israel from their bondage.

This task was a highly responsible one, and was attended by considerable danger to himself and others. Moses shrank from it. He foresaw the difficulties and made many excuses to God why he should not undertake this service. He considered the great civil and military power of Pharaoh, the mighty influence of the magicians and idol-worshippers of that great empire, and the waywardness of his own countrymen. Therefore he said to God, "Behold, they will not believe me, nor hearken unto my voice; for they will say, the LORD hath not appeared unto thee" (Ex. 4: 1).

Now in considering the significance of these words of Moses we must not suppose that he had just learned for the first time that he was to be the deliverer of the Israelites and had only then become acquainted with the vast power wielded by the oppressor of that people. On the contrary, during the first forty years of his life he had been brought up in the court of Pharaoh and was "learned in all the wisdom of the Egyptians." He also knew in those early years that God by his hand would deliver his brethren from their bitter bondage. Moreover, for another forty years, he had meditated in the desert of Midian upon the great problem of this deliverance.

My readers at this point will please note carefully that Moses was fully conscious of the importance of the step God would have him take. He also knew what was the right thing for him to do, but he held back because he anticipated failure and thought that men would not believe that he was sent of God.

The truth was that Moses himself did not believe, and he is far from being the only example of such unbelief. There are many persons who know very well what is the right thing for them to do, but nevertheless hang back, making a variety of excuses because they dread the consequences.

Thereupon Jehovah took His servant Moses in hand to instruct him. We can stand by as spectators, and observe the object lesson He gave him so long ago. Maybe we, as well as Moses, shall profit by it.

The Lord put a question to Moses which must at first have seemed a strange one to him, and one without any bearing upon the question uppermost in his mind, namely, the deliverance of the Israelites from the house of bondage, The question was, what is that in thine hand? Moses confessed he had but a rod — no weapon of warfare, no instrument of force, only a rod, possibly a shepherd's crook.

Admittedly, a rod was a weak and despicable thing with which to undertake the emancipation of a nation. But by its means Jehovah was about to test the readiness of His servant to obey His instructions without hesitation or objection. Would Moses there and then use the rod exactly as God told him? To prove his obedience in service the Lord therefore bade him, Cast it on the ground.

On the ground, the rod became in a moment a writhing, deadly serpent, a symbol of the god of this world, of the power of Egypt itself. A miraculous transformation took place, and Moses was shown that the rod of governmental authority, such as Pharaoh wielded, had become the great enemy of man.

In the second stage of his instruction Moses received a further command: Put forth thine hand, and take it by the tail. This act would require considerable courage at any time, and in this case the courage of faith in God who was speaking. To seize the serpent by its tail and leave its head free to strike with its poisonous fangs appeared unwise and perilous. But God's directions, even when they apparently run counter to one's reason and inclination are always the wisest and the best. In this instance, I think we shall understand the inner meaning of the command of God by referring to His prophetic word given in Eden. It was because the Seed of the woman would in due time bruise the serpent's head that His servant might without harm take it by the tail.

Accordingly, the serpent, upon the obedience of Moses to Jehovah's bidding, disappeared, and the rod of authority was in his grasp. It was an evident sign to Moses that the evil power of Egypt would be subservient to his hand, if he obeyed the voice of the Lord God. When later he stretched forth his rod, devastating plagues would fall upon guilty Egypt. When he stretched it towards the Red Sea, its proud waters would provide a dry passage for the people of Israel but a grave for Pharaoh and his hosts.

Now you will observe that Moses had this equipment for his service from the first. The rod was in his hand at the very moment when the excuses were in his mouth. The eye of man saw only the rod, but God was working the mighty wonders through His servant.

Let us heed the lesson, and use what we have at God's direction, remembering it is accepted "according to that a man hath, and not according to that he hath not." The poor widow had only two mites in her hand, but she dropped them both into the box.

May each dear reader consider what answer to give to the question, What is that in thine hand?

New Series 17. Waxing Valiant in Fight.

A follower of Christ ought not to regard himself as a non-combatant in the battle of life. Slackness and sloth are highly destructive of Christian usefulness. And every one who is conscious of the loftier purposes taught in the Bible knows what earnest effort, what persistent striving, and what strenuous contest are demanded of him in various directions against the world, against shallow religious profession, and against the assaults of the devil.

But of such conflicts I would not now write, but rather of the self-discipline that is necessary if we would carry on successfully the daily strife for holiness and truth. No one will deny that it is essential for holy living and for effective influence for good that a Christian man's natural powers and dispositions should be under perfect self-control.

Sometimes, however, a believer may overlook this necessity and forget that locked within the compass of his being there are subtle and deadly forces of evil which, if left unguarded, may break out at any moment and wreck his career utterly.

Because of this personal danger, the Scriptural advice to each of us is, "Keep thy heart with all diligence, for out of it are the issues of life;" "Keep thy tongue from evil, and thy lips from speaking guile." — Prov. 4: 23; Psalm 34: 13. Now to "keep," in the sense of these texts, implies the exercise on our part of alertness, of vigilance, and of aliveness. In order to keep the heart, the tongue, the lips as well as all the other members, we must "watch and pray," as the Lord specially enjoined His disciples on that memorable occasion in the garden of Gethsemane.

But Peter was one of those who slept throughout that dark hour of crisis. Consequently having indulged in the sluggards' sleep he was off his guard against his own personal proclivities. When the emissaries of the high priest came to apprehend his Master, he, at once, forgetful that he was a servant under orders, drew his sword at his own initiative, and smote off the ear of Malchus. This fierce act of mistaken zeal incurred the Lord's immediate rebuke. It was altogether out of harmony with the meek and submissive demeanour of the Lamb "before her shearers," and it would have been more useful for Peter to have drawn the sword against the careless self-confidence which was filling his own heart.

There was it is true a species of bravery in the act of the apostle, seeking thereby to hack a way through for his Master's escape. But his valour was wrong in principle, and was of the sort that wanes, rather than waxes, because it was founded on self-reliance and not upon faith in God, and upon implicit obedience to Him.

When, a little later, Peter had to face the gibes of the soldiers in the high priest's courtyard, he, owing to his previous slackness, proved to be anything but "valiant in fight," for then lies and oaths and curses flew out of his mouth as quickly as his sword out of its sheath. Having failed in vigilance and watchfulness, this leader of the disciples was carried off his feet by the rush of his inward feelings of fear and false shame. How grievous was this fall of the mighty one, dragging too the name of his beloved Master in the mire.

Admitting the necessity of Christian valour in order to prevent the shame of such defeat, you may inquire, How is this strength for the fight of faith to be developed? And in reply I would offer this advice: —

(1) Feed and exercise the Christ-life;

(2) Starve and neglect the self-life.

Everyone knows that for the proper development of brain and nerve and muscle you must have food and air and light, and also suitable exercise under a wise supervision.

It is certain that in the life of faith there is a similar necessity for food and exercise. The lazy and hungry believer is easily overcome by the enemy, and drawn into sin.

(1) Food. The Holy Scriptures are spoken of as the food of a man's inward life. — Jer. 15: 16. Besides affording help in countless ways, they are the strength and support of the new faculties. They enable a person to think rightly and wisely of the affairs of life, to view them from the proper, that is, from the Divine standpoint, and so to take God's side in the conflict that arises continually in the circumstances of each one.

Do not, therefore, neglect to read God's word, for it will bring you to think that the Great Father is for you, planning and placing things for your ultimate good. Thus will you be strengthened for the fray, and wax valiant in fight, like the ancient heroes of faith. — Heb. 11: 34.

(2) Exercise. Again, Christian life is one of action. Scripture speaks of "works" as an inseparable adjunct of faith. Certainly, some classes of exercise are indispensable to growth in spiritual power.

Prayer, for instance, is one of the essential exercises of the new life. "Behold, he prayeth" was said to be the sign of Divine life at the conversion of Saul of Tarsus. In the attitude of prayer we receive the orders of the day from the High Command. It is then we feel the power that our God possesses, and this gives us assurance and makes us strong to meet every emergency.

Praise is another needful exercise, because it is when we remember how God has delivered us in the past that we are moved to praise Him. By the act of thanksgiving, therefore, we review past victories, and are strengthened to make further conquests in the power of His might.

To do good to all men so far as we can should also be our constant exercise, for thus we become like Him who "went about doing good." Deeds of love are the activities of the Christ-life which grows still stronger in the doing of them.

On the other hand, while thus encouraging the new nature you must also discourage the old. Neglect it; starve it; keep a stringent blockade upon yourself; see there are no imports of evil things from without you, nor exports to others of evil thoughts, words, or deeds arising from within you.

Let us then emulate those worthy men of faith whose names are enshrined in the Divine roll of honour, and of whom it is written, that they "waxed valiant in fight." — Heb. 11: 34.

New Series 18. Nob and Nod, and Their Warnings.

I have no doubt you are familiar with most of the Bible biographies. And you may remember the incident in David's life when he came weary and dispirited to the little village of Nob. The future just then looked very forbidding to him. He had forgotten the anointing oil which the prophet Samuel had poured upon his head in his native town of Bethlehem not far away. This was a sure pledge that he would wear the crown of Israel, but that day fear possessed his soul. There is but a step between me and death, he said to Jonathan, for he was persuaded that Saul would slay him.

This fear of man brought with it a snare for David into which he ignominiously fell when he entered Nob. His deceitful artifice when Ahimelech spoke to him was a blot on his own character as a man of God, and indirectly it caused the destruction of the whole of that small town.

Nob was one of the Levitical cities, and eighty-six priests dwelt there with their families. When Ahimelech the high priest questioned David why he came there alone, he concealed the fact of Saul's anger with him, and gave an untruthful reply to the representative of God.

Whether Ahimelech was really deceived or not by the reply does not affect David's guilt. In his dread of the vengeance of the king, the fugitive may have thought it a trivial matter to pretend to be about Saul's business. But God is not mocked. What a man sows that shall he reap. We are to remember what a great conflagration a little spark will cause. The scripture says, "As a madman who casteth firebrands, arrows, and death, so is the man that deceiveth his neighbour, and saith, Am not I in sport?" (Prov. 26: 18, 19).

The minister of the sanctuary treated David graciously, and he went away from Nob with the holy food of the priests in his scrip, and the sword of Goliath in his hand. Nevertheless, he was, in spite of the false words on his tongue, fleeing for his life in fear of Saul (1 Sam 21: 10).

Moses said to the children of Gad and of Reuben, "Be sure your sin will find you out;" wrong-doing cannot be long concealed. David was to discover that the evil seed he had planted in Nob would produce its evil fruit, and that very quickly. The unfriendly eye of Doeg, the chief of the royal herdmen, saw him there, and he carried the news of the befriending act of Ahimelech to his master. The king was furious, and issued the cruel order for the wholesale massacre of the inhabitants of Nob, men, women, and children. Of the retinue of Saul, none would obey him and lift up their hands against the defenceless priests of the Lord, except Doeg himself, his Edomite servant.

There was a solitary survivor of the priestly household. Abiathar, the son of Ahimelech, fled from Nob to David, told him the fearful news, and he was stricken with remorse.

David had sinned at Nob. But he surely confessed his guilt to God, as he did to the grief-stricken Abiathar when he said to him, "I have occasioned the death of all the persons in thy father's house." The confession was from an honest and good heart, for he took the whole blame upon himself without attempting to make any excuses for himself. But he could not restore life to the dead Levitical families.

The incident at Nob is one of dark failure on the part of one whom God called "a man after Mine own heart." The record is however given in scripture that we take warning lest we should be drawn into deceit of any kind. Even if there is apparent success at first, this is only short-lived, for it is written, "The lip of truth shall be established for ever; but a lying tongue is but for a moment" (Prov. 12: 19). Moreover, falsehood invariably brings trouble upon oneself, and often upon others also.

Nob then speaks with a voice of solemn warning against any deceitful words or actions, particularly in the circle where God's name is honoured, worshipped, and served. Nod too has its lesson, though in another connection.

Nod was the country to the east of Eden into which Cain, the slayer of his brother Abel, wandered after he went out from the presence of the Lord with hands stained by his brother's blood (Gen. 4: 16), and an accusing conscience within him.

There Cain and his descendants, such as Jabal, Jubal, and Tubal-cain, cultivated the arts and sciences. They followed the pursuits of both city life and rural life. They sought recreation in poetry and music. By such means the family of Cain endeavoured to find in the refinements of life compensations for the loss of sinless Eden and of the society of their godly relatives.

Cain therefore originated in the land of Nod a system where God and His revealed word were not recognised. His organised defiance of the authority and judgment of God and his hatred of his brother Abel made Nod, the land of his dwelling-place, the earliest type of the "world," as it is called in the New Testament, which by wisdom "knew not God." Peter calls the state of things before the flood "the world of the ungodly" (2 Peter 2: 5), and they were "ungodly" because they excluded God and His claims from due consideration in their lives.

While the great mass of mankind at that time lived "without God in the world," there were exceptions. Enoch and Noah, for example, were men of faith in those antediluvian days, and while others walked "without God" they walked "with God," apart from those represented by the land of Nod.

These men by the principles of truth which, governed their lives illustrated, even in that distant age, the exhortations of the apostle John to the young men of the family of God, for they stood aloof from the land of Nod and its things.

John, in words you should remember every day of your life, wrote, "Love not the world, neither the things which are in the world. If any man love the world, the love of the Father is not in him. 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."

The apostle strengthens this exhortation by the warning of what will be the dread consequences to the world in its reckless disregard of God and His word. He adds to the words just quoted: "And the world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever" (1 John 2: 15-17). In those ancient days God sent a flood of waters upon the land of Nod, and "the world that then was, being overflowed with water, perished." The doers of the will of God did not perish, but were preserved in the ark to people the new earth.

The end of the land of Nod with its amusements and intellectual pursuits contains a grave lesson for the children of God for all time. They are to be separate from the world and its things which are doomed to perish eventually, and which often perish in the using. The alluring pleasures and the exciting occupations of the world are apt to deceive the unwary, especially when the eye of faith is not resting upon the things which are unseen but eternal. Complete avoidance of the world is the only safe pathway.

I therefore beseech my young friends to walk uprightly in Nob, and to keep their garments unspotted from Nod.

New Series 19. The Armour of Light.

When David undertook to go into the valley of Elah, and fight Goliath the champion of the Philistine army, Saul arrayed him with his own armour. But the young shepherd felt uncomfortable in the royal coat of mail and the helmet of brass belonging to the tallest man in Israel. Wisely he chose to go in the simple unpretentious way in which God had blessed him when he met the lion and the bear. Those who fight in God's battles must do so obediently to His regulations, and ignore the good-natured suggestions of worldly-minded people.

In the New Testament we do not read of coats of mail and helmets of brass, nor even of slings and stones, for the use of the children of God. But the apostle wrote to the Roman believers, "Let us therefore cast off the works of darkness, and let us put on the armour of light" (Rom. 13: 12). The armour of light is not material, but moral and spiritual, and suitable for those who are children of the light and who walk in the light.

Please observe in the first place that there is something for you to do in connection with this protective covering: you must put on this armour. If another clothes you with some substitute, it will not fit you, and you will be hampered in the fray. You must wear the approved armour: you must cast off the works of darkness, and put on the armour of light.

Now the Lord Jesus is the Light of the world, and the armour of light is associated with the character which He bore in this world. The Fourth Gospel speaks a great deal of Him as the Light of life. His words were light, and His works were light. It is therefore through the record of our Lord Jesus given us in the scriptures that we learn what is light, and so discover what is the armour of light which we are exhorted to put on.

The Lord never had to put on this armour, because He was in Himself light. But we were once darkness, though now we are light in the Lord (Eph. 5: 8). Therefore we must put off the works of darkness, and put on the armour of light. Each believer is responsible to provide himself with this protective covering.

No doubt you are at this point ready to ask the question, What are we to understand by the expression, "the armour of light?" A great deal might be written upon this topic, but I will try to give a general answer in a few words. And I will do so by first referring to the Lord Jesus as an example, and then by referring to one of the apostles as a contrast to Him. You will then, I hope, be able to gather what is the practical meaning of the phrase.

In the Old Testament we read of God as the One Who covers Himself "with light as with a garment" (Ps. 104: 2). This might be said of our Lord as He walked through this world of darkness. There was a perfect contrast between Him and all who were around Him. This was true of Him throughout the years of His ministry, but is particularly noticeable in the hours immediately preceding His crucifixion.

Let me remind you of the terrible scene which commenced in the garden of Gethsemane. The Lord then said to those who came to apprehend Him, "This is your hour and the power of darkness" (Luke 22: 53). They had come out with their swords and staves to do deeds of darkness. But the Lord was serene and unaffected in the face of their threatenings and weapons. Neither He nor His servants would fight carnally, for His kingdom was not of this world of darkness.

And yet His enemies saw the light of His presence, the light which was not of this world; for when He said to them, I AM, they went backward and fell to the ground (John 18: 6), In spite of their hatred of Him, they recognised that He was infinitely greater and higher and holier than they. There were no physical weapons, no sword, no spear, no sling, no stone, but there had been an hour's watching and prayer in the garden. The light of the Father's presence lingered on the face of Jesus of Nazareth, and evil-minded men were confounded and overcome by the glory of that light.

I suggest that you meditate upon the meekness and calmness of the Lord before Caiaphas and Annas, Pilate and Herod, among the soldiers and the mob, bearing the cross and borne up on the cross, that you may learn how the Light shone in the darkness, and the darkness comprehended it not. This meek submission is the armour we are called to wear; as Peter wrote, "Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind" (1 Peter 4: 1).

But I will now ask you to think of one who affords a striking contrast with the Lord Jesus on that night when He was betrayed. I refer, of course, to the apostle Peter. He first of all drew his sword and smote off the ear of Malchus in defence of his Master. But the Lord rebuked him because he was using the wrong weapons. He was resisting evil in a carnal fashion, forgetting that the Lord's kingdom was not of this world, else His servants would fight as is the way of the world.

Further this error of Peter's was followed by another, more serious. When he went into the courtyard of the High Priest, he mingled with the servants as one of themselves. And when he was challenged as a disciple of Jesus of Nazareth, he was carried away by the fear of man and denied it with oaths and curses. Thus, we have the humiliating spectacle of the great apostle arrayed in works of darkness instead of the armour of light. One of the maidservants thought she saw the glitter of the shining armour, and said to him, "Art not thou also one of this Man's disciples?" But Peter cast off the armour of light, put on the works of darkness, and deliberately and emphatically declared, I am not.

There was therefore a striking contrast between Simon Peter and the Lord Jesus who endured "the contradiction of sinners against Himself," and was perfect in His demeanour of meekness and gentleness and submission. The reason for the disciple's failure was that he failed to watch and pray in the garden of Gethsemane, as the Lord enjoined (Mark 14: 37, 38). Simon slept, instead of watching. Those who are about to sleep do not put on armour for the purpose, To arm ourselves involves alertness and vigilance, the watchful attitude.

But there was also prayer. The Lord prayed on three distinct occasions in Gethsemane, and then He went forth, strong to meet His foes. Here then is the secret. We must follow the Lord into the place of prayer in order to stand for Him in the place of testimony. When the Lord was alone praying on the mountain, the glory-light shone in His face. Those who come out of the prayer-closet will be clothed with the armour of light.

By comparing verse 14 with Rom. 14: 12, you will see that putting on the armour of light is synonymous with putting on the Lord Jesus Christ. Those who walk like Him, pray like Him, work like Him, speak like Him, love like Him, are the ones who wear this wonderful covering, and are not overcome by the powers of darkness. Let us therefore seek to be strong in the grace that is in Christ Jesus, and to be equipped to meet all the assaults of the world and Satan its prince.

New Series 20. Building Towers and Digging Wells.

You may recollect that Uzziah was one of the descendants of David who reigned in Jerusalem for fifty-two years. He was crowned king when a mere youth of sixteen years of age. His responsible position was specially difficult to one so young. He, however, filled it well, for the fear of God was before his eyes, and we learn from the history that "God helped him." Indeed, this divine help was given to him in such a very marked manner that we read a second time how "he was marvellously helped, till he was strong" (2 Chron. 26: 7, 15).

If you study the chapter to which I have just referred you will find that two very notable features of his government are recorded. He first subdued the enemies of Judah, and then he improved the home life of his people. (1) He waged war with the Philistines and others because they were continually endeavouring to bring himself and his subjects into bondage and to lead them away from the worship of Jehovah into idolatry. Then, having given the land peace from these enemies, the king (2) encouraged the people in the cultivation of the soil and in the possession of flocks and herds. Under the influence of these wise measures the men of Judah were enabled to enjoy the goodly land, "flowing with milk and honey," which God had given them.

But how was this happy condition of things to be maintained? The Philistines, Arabians, and Ammonites, though overcome for the time, were by no means extinct. They were ready and waiting to make fresh incursions at the first opportunity. It would have been great folly on the part of Uzziah to have overlooked this danger from the surrounding nations. Moreover, the sheep and cattle would need constant supplies of water in order to be kept alive, and the vineyards and cornfields also needed water to grow and be fruitful. In that precarious climate what was to be done to meet these difficulties?

Accordingly Uzziah took special precautionary measures against thy se two contingencies. He "built towers in the desert, and many wells" (verse 10). The towers were lofty erections where watchmen were stationed to kepp a strict look-out over the surrounding country and give instant warning of the approach of any hostile company. Because of these towers of defence the enemies of the people were prevented from invading the borders of the land of Judah unawares. With regard to the wells, these were not necessarily fountains, but rather reservoirs or cisterns where water was stored for use in the dry seasons for the benefit of the livestock and for the watering of the food-plots.

Let us now think of the towers as conveying the lesson of watchfulness against spiritual foes, and the wells the lesson of refreshment for the soul.

Watchfulness. The believer has many enemies, and therefore must not sleep, whatever others may do. Satan is the greatest enemy, and Peter says, "Be vigilant; because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist, stedfast in the faith" (1 Peter 5: 8, 9). This treacherous adversary does not always enter our borders at the same spot. Uzziah set up a watch-tower where he thought the foe was likely to break through. You must consider therefore very especially whereabouts the great enemy is likely to enter to rob you of your peace and joy, and bring you into bondage to some evil habit.

You must build your own towers, and you are sure to require a great many. I can only suggest one or two of the points that need to be watched, leaving you to map out a line of defence for yourself according to your circumstances. First of all, as reading is a general practice now-a-days, you will be wise if you keep a sharp look-out at this point. What do you read? The world is full of poisonous literature, some of which corrupts rapidly, some slowly, but all insidiously and inevitably. As you value the health of your soul, beware of them all. If the reading of a certain book weakens your love of reading the Bible, you may be sure it is doing you harm; abandon it, before it is too late.

Again, think of the two great avenues to your heart, each having a main gateway, viz. — eye-gate and ear-gate. The robber-bands of the enemy will be sure to seek to rush these gates. You must not omit to provide towers here.

With the eye it is possible to look either at what is good or at what is evil, and the heart is affected accordingly. Therefore avoid looking at improper sights. The psalmist prayed, "Turn away mine eyes from beholding vanity." He feared the effect. The righteous person deliberately shuts his eyes that he may not see what is evil (Isa. 33: 15). If the evil enters eye-gate, it has a clear passage to the heart. Eve having looked at the forbidden tree, first desired it in her heart, and then took and ate the fruit. The young men in the family of God are warned against the lust of the eyes (1 John 2: 16). A large portion of the pleasures of the world today consists of attractive pictures for the delectation of the eye.

Ear-gate must have its watch-tower also. The Lord said, "Take heed what ye hear." What enters the ear finds a dwelling-place in the memory. If evil, its influence spreads throughout the whole life. The enemy approaches ear-gate with its falsehoods in a plausible disguise. Be vigilant and refuse to listen to anything unholy. If a person's words detract from the honour of God, the glory of Christ, or the integrity of His word, the watchful hearer will at once close his ears, because "their word will eat as doth a canker."

Wells for Refreshment. God sends the rain from heaven, and causes springs to break forth from the earth. Our part is to prepare storage places for the water He gives in order that it may be available in various places and at various times as our need of it may be. For the purpose of this illustration I will take water as a figure of the word of God.

The word of God is the gift of God from heaven, and is the means of life and fruitfulness in the believer, containing all he requires. It testifies of Christ Jesus Who came into the world to save sinners. It sets forth the Lord Jesus as the Friend and Helper of all those who follow Him. It describes the rich blessings given through faith in Christ. It teaches the will of God. It shows what manner of behaviour is becoming in those who seek to serve the Lord Jesus Christ. The word of God is therefore the indispensable "water" for the new life of the believer in Christ.

Now you must dig wells for this water. While the word of God contains all you need, you must make its contents your own. It is not sufficient to have it between the covers of a printed book. You must store it in your memory. You must read it privately and prayerfully. Compare the Old with the New Testament. Test your knowledge of scripture by writing out passages and marking the errors you make. The accurate knowledge of scripture will help you in your prayers, in your hymn-singing, in your worship. Then as a result of your diligent digging, there will be in your heart a well of water, springing up into everlasting life, an inexhaustible supply of refreshment, however dry and barren your surroundings may be.

New Series 21. The Bushel and the Bed.

The Lord Jesus in His teaching often took by way of illustration objects which were perfectly familiar to the audience before Him. On one occasion He was enforcing the necessity that the truth of God which He came to declare should be spread abroad for the benefit of as many as possible, and not be concealed like hidden treasure. In order to impress this fact upon those who heard Him He made use of four of the ordinary utensils to be found in every Galilean home, viz , (1) a candle or lamp; (2) a candlestick or lampstand; (3) a bushel or corn-measure; and (4) a bed or mattress. These articles and their several uses would of course be well-known to all who listened to Him. His words to His hearers were: "Is the lamp brought to be put under the bushel, or under the bed, and not to be put on the stand?" (Mark 4: 21, R.V.).

Clearly the Lord did not intend that His words should be taken in their literal sense. If a lamp were placed underneath a corn measure, its light would be hidden, while it would burn very poorly through lack of air, and would probably go out altogether. If it were put under a mattress, it would either be extinguished or it would set the bed alight. Every sane person would set the lamp upon its proper stand, so that it might give light to all in the room, or to any who might enter.

This saying of our Lord has a special significance appropriate to its context. But my only purpose in this letter is to draw attention to the light which you, as believers, are expected to shed abroad in this evil world, and to refer more especially to some of the hindrances to that shining which are indicated by the bushel and the bed.

The bushel or corn-measure was a useful and necessary article in the home when food-stuffs were purchased or prepared for family consumption. When Boaz measured six measures of barley for Ruth to carry home to Naomi, he was putting the bushel to its proper use. But to turn it upside down over a lamp would be to employ it very much as an extinguisher is put over a burning candle-wick. And in such a case we have a domestic utensil diverted from its legitimate use, and employed to rob all the inmates of the house of the benefits they would derive from the rays of the lamp.

How often legitimate household duties and the like are allowed to interfere with the clear shining of our testimony as "lights in the world" (Phil. 2: 15). God's things are not put in the forefront. When the exiles were brought back from the Babylonish captivity to build the ruined temple of Jehovah, some of them set to work in the first place to build fine houses for themselves, leaving God's house to lie waste (Haggai 1: 4).

There was no law forbidding them to build for themselves, but their actions were the reverse of showing the Samaritans and others that they esteemed the claims of God their Saviour above every thing else. The bushel was right over the light, instead of being hung up on the nail provided for it when out of use.

Consider whether tidying up the garden, testing the new motor-cycle, making the spring costume, studying for examinations, early and late hours in business, a game of tennis, a walk in the park, minding the baby, and numerous other occupations, good and proper in themselves, may not be used, unintentionally perhaps, to cover up your lamp. There is no transparency in a bushel-basket. And where there might have been a bright light, the corn-measure has brought about darkness.

But what are we to understand by the figure of the bed? A lamp put under a mattress is not merely obscured for a little time, it is extinguished altogether. As a piece of furniture a bed affords comfort for those who are taking rest in sleep. But to spread it over a lighted lamp is an utter abuse of it. As in the case of the bushel, the bed is diverted from its proper use. The bed or mattress was usually rolled up and put away when there was a light in the house. To light the lamp was the signal that there was some work to be done, perhaps the house was to be swept in search of a lost coin. To put the lamp under the bed is to sleep when there is work to be done. It is a symbol of indolence.

Ish-bosheth, the son of Saul, seems to have been a lazy man. At any rate he was resting in the middle of the day. And when he was lying on his bed at noon, two men rushed upon him, and assassinated him. If he had been up and doing some useful work as a king's son, he might have lived longer. Sloth is a great enemy. The sluggard lies at his ease, turning first one way and then another like a door upon its hinges. Where is the light? There is none shining. The lamp is cold and dead. The bed has extinguished it.

Spiritual indolence is accountable for many dull and ineffective testimonies for God. The Lord said, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." The lamp then is to be trimmed, not covered up. You must take pains about it, and put forth some energy. Seasons of private prayer, careful reading of the scriptures, having intercourse on spiritual topics with other children of God, are all means of increasing the "candle power" of your light.

But prayer, reading the word of God, visiting the sick, doing good to all, especially to those of the household of faith, involve effort and self-denial. But by doing these things the light is kept away from the bed, and placed upon its stand, so that it can shine upon all those around.

Avoid then everything which hinders your light shining. However important a thing may be, do not let it be a shutter to cut off the light. Shake off drowsiness. Remember that he that is slothful in his work is brother to him that is a great waster. The apostle wrote, "Let us not sleep as do others;" and again, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light."

I trust that you may all become burning and shining lights, like John the Baptist was.

New Series 22. The Morning Portion.

Have you noticed that the Gospel of John begins and closes with a reference to a morning? The first chapter opens with an allusion to the very first of all mornings, to the time when all things that "were made" were called into being. It relates to the beginning of the creation of God, and we are shown there that the Lord Jesus was before all created things, that He was in the beginning with God, and that He was God. Truly it was a bright and glorious morning when all things sprang into existence at the word of the Creator Lord.

In John's last chapter we read of another morning, which broke upon the shores of the Sea of Tiberias. We should have known nothing of the striking incident of this daybreak, had not the Lord Jesus, Who was present at the first of all mornings, been also present at that lakeside.

Seven tired and dispirited fishermen were driving shorewards as the morning sunbeams were filling the eastern sky. It had been for them a wearisome night of fruitless toil, and they approached the land with heavy hearts. Then it was that through the morning mists they discerned a solitary watcher on the shore, but they "knew not that it was Jesus."

The disciples were not expecting His appearance at that place and moment. They had seen their Risen Lord in the privacy of the upper room at Jerusalem, the doors being closed for fear of the Jews. But which of them would expect to see Him in the chill dawn of a spring day amid the solitudes of a sea beach? Yet the Lord had said to them all that He would not leave them orphans, but would come to them, and that He would go before them into Galilee.

But then the Stranger spoke, and His voice travelled, sweet and clear, across the waves to the fishermen. They soon knew that it was no ordinary Galilean addressing them, and at His bidding they forgot their night-long failure, and shot their net once more to find now that they at once inclosed a great shoal of fish, too many for their united strength to drag the hundred yards or so to the shore.

This kind of thing been done before in those waters to the personal knowledge of most, if not all, of them. And some instinctive working in the affections and memory of the disciple "whom Jesus loved" awakened his recognition. "It is the Lord," he said to Peter. Who else would show them such kindness and bounty? Not only a netful of fish in the sea, but on the land a cheerful fire of coals for wet and tired workers, with broiled fish and bread for their hunger.

This was just like the Master, Who while He was with them never suffered them to lack anything. He had now prepared a morning banquet for them in the wilderness. He bade them come and break their fast. Let them sit down at His table. He Himself was there to serve them.

The disciples were also instructed to bring of the newly-caught fish to augment the feast, for there was now an ample supply of "great fishes." They knew how many were caught, not approximately, in round figures, as twelve or thirteen dozen, or seven or eight score. They counted them accurately to a fish — one hundred and fifty-three.

But what a marvellous meal it was! What a unique open-air breakfast! We do not know of another like it. Seven men only in the small company, men of no note; but the Eighth — the Risen Lord — gave the occasion its great distinction. His presence more than compensated for all the rigours and difficulties which brought them to that fire-side. The great world of men was still asleep, but these were awake, and being "awake, they saw His glory."

* * * *

The Lord often prepares a surprise for the early risers. Some, as a matter of course, expect some good thing from Him, for they have so very often proved His faithfulness and kindness. It is seldom however that any anticipate correctly the exact form that the Lord's blessing will take. He knows however those who rise to seek His face and to fish in the deep waters of His word. He will direct them where to cast in the net, and, best of all, He Himself will prepare nourishing and appetising food for the opening day. They will receive their portion.

The early morning is always a time of sure and rich blessing for those who can take advantage of its solitude and freshness. Night-watchers and night-workers are perforce awake at day-break, but others with a self-denying effort which brings its own reward rouse themselves from their beds that they may ensure personal communion with their unsleeping Lord. And when we look at the matter squarely, how is it possible to begin any day better than by partaking of the Lord's bounteous and loving provision?

Many years ago, I was travelling all night in a crowded train to the extreme West of England. Daydawn came upon us somewhere in Somersetshire. As the ever-welcome daylight brightened our compartment, my attention happened to be drawn to a quiet, unobtrusive young man occupying one of the corner seats. He was a perfect stranger to me, but I could not help observing that he drew from an inner pocket a small Bible or Testament, and for some minutes scanned its pages. Something told me, though I have no means of verifying its truth, that this was a morning habit with him.

The circumstances were altogether novel. A jolting railway carriage and a promiscuous company were in no sense ideal surroundings for private devotion. But the exceptional conditions were not made an excuse by our friend for omitting his daily exercise, and I think his consistency was duly rewarded.

There were only six persons to be seen in that railway carriage, but just then one could not but feel there was a Seventh, though He was invisible. And more than this, it is not too much to believe that for my unknown friend there was, as on the Galilean shore, a fire of coals, and fish laid thereon, and bread. The Lord does not deny His own word. And Christ, the wisdom of God, said long ago, "I love them that love Me, and those that seek Me early shall find Me" (Prov. 8: 17). He has further promised those that keep His commandments that He will manifest Himself to them as He does not to the world (John 14: 21).

I think my young friends will have no difficulty in discovering my object in writing this letter. Always remember that throughout your lives first things belong to God. Be out early in the morning while the dew is yet on the ground that you may gather for yourself your daily portion of the fresh manna given for that day. Remember also that however early you may rise to seek the trysting-place, the Lord will be there first, and His repast will be ready and waiting for you.

New Series 23. The Bones of the Bible.

I believe that a medical student attending any of our hospitals has first of all to devote his attention to "bones." For, while a person proficient in osteology does not necessarily become a skilful physician or surgeon, it is absolutely certain that no medical man could adorn his profession who was without this necessary knowledge. In like manner, while anyone knowing well the "bones" of the Bible may be ignorant of it as the living word of God (Heb. 4: 12), on the other hand, no person can become a great teacher who is hazy about the chief historical facts of scripture, or who confuses, for example, the prophecies of Zephaniah and Zechariah, and is doubtful whether that very mournful book in the Old Testament is entitled the Lamentations of Job or the Lamentations of Jeremiah.

You must not mistake me in what I am about to say. For the growth and development of your spiritual life you need the application of the word in power to the heart and conscience by the Holy Spirit. This every one of you must have day by day.

But to this character of Bible reading I do not now refer. If however, you wish to understand the Bible as a whole, as well as in its multitudinous details, you ought certainly to learn its "bones." The scripture from first to last is based upon facts, and these facts should be mastered. By the histories of men and events God teaches us. This feature we learn from the word itself: "All these things happened unto them [Israel] for ensamples; and they are written for our admonition" (1 Cor. 10: 11). We ought therefore to know accurately whatever God has recorded in His Book if we desire to learn the divine lessons.

It is not implied, however, require for this purpose a knowledge of the Hebrew and Greek originals, for instance, or of the latest opinion upon some disputed geographical sites. Such qualifications can only be attained by a very few who possess exceptional opportunities or facilities. But I am alluding especially to the facts narrated in the Bible which are within the reach of all of you. Young persons particularly ought to make it a matter of earnest aim to become perfectly familiar with the various biographies of scripture, and indeed with all the persons and events of whom God has seen fit to speak. Such knowledge becomes a solid substratum on which the divine interpretation may rest, in whatever proportion it may be subsequently imparted by the Holy Spirit.

The many facts recorded in the Bible are not all learned in a week or so. You should go quietly and steadily to work, gaining some fresh information daily. It will be some considerable time before you are entirely beyond the possibility of being confounded by a sudden question on some point of knowledge from an unfamiliar portion of scripture. I remember being told of one such test which must have puzzled very many of those who were confronted by it. It was to this effect: Say all you can in reference to the following verse, "At Parbar westward, four at the causeway, and two at Parbar." I wonder if you know where this phrase occurs, and how much you can say about it off-hand?

However, do not be over disconsolate if you are compelled to avow your ignorance on this point. It is one of many minute items of information all of which are necessary to the absolute perfection of God's revelation. But the more important features have the first claim of course. You would have greater reason to be ashamed if, for example, you spoke of Elisha witnessing for Jehovah on Mount Carmel, or of John the Baptist as one of the sons of Zebedee, or of Isaiah as being the son of Amos the prophet.

It is very necessary for you to bear in mind in this connection that the Bible from Genesis to Revelation is only one book. Though it comprises sixty-six various tracts by many writers in different places and at varying times throughout a period hardly less than sixteen centuries, it contains but one purpose and has but one Author — the Holy Spirit. You will find that the parts of the Bible are all connected. As the bones of the head, trunk, and limbs in the human body are all joined and are moved in relation one to the other, so with the text of scripture. Great central lines run from end to end. The sin of man is shown from its entrance into the world till finally removed in the closing chapters of Revelation. This is associated with the Christ of God throughout. The greater portion of the Bible is taken up with the history of Israel, the earthly people of God, in various aspects.

And so one might go on. But it will suffice to have indicated to you a direction in which you may profitably search for yourselves. Always be looking to discover what bearing one part of the word has upon another, and by such means you will gradually begin to understand its general structure.

Before concluding; I may just make a suggestion to some of you who have not already tried some similar plan, and whose memories may require a little artificial assistance. It is sometimes important to remember the order of a list of names. And you can often construct without mental difficulty a phrase the initial letters of which correspond with the initials of the names you wish to remember. For instance, the names of the seven churches in Asia, mentioned in Revelation 2: 3 are:

Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea.

You might be helped to remember the correct sequence by such a phrase as this:

Every Saint Preserved Through the Saviour's Power and Love.

Again, many persons stumble over the names and order of the twelve minor prophets. They might find help in a similar way.

You must not forget, my young friend, I have been writing to you about bones, and about very dry bones, too. But it is a comfort to know that God's power can cause even these dry bones to live, if we but beseech Him that it may be so.

New Series 24. Hearing and Doing.

Did you ever consider how children learn the use of the pen for writing purposes? I hardly think you ever heard of anyone being able to write correctly on the first occasion of handling a pen or pencil on account of the very precise and explicit directions which were given by the teacher. The instructions may be most excellent as to the proper posture to be assumed by the body, and as to the respective positions of the right wrist, elbow, thumb and fingers, as well as the mode in which the pen is to be held. But in spite of the most earnest efforts of the teacher in telling the child exactly what to do and how to do it, and even in showing him how to do it, instead of the smoothly rounded "O" which is required an irregular outline appears, looking very much in shape like some of those indented islands on the West Coast of Scotland as they are shown on the map.

"Oh!" you say, "this was only a first attempt." Precisely so. But at the second, or the third, or even at the hundredth attempt, the master can only continue to repeat the directions. Progress in the art of writing depends mainly upon the personal efforts of the pupil to do exactly as he is told. It is only by continually trying that the scholar makes a gradual improvement in his work, slowly but surely attaining to the excellence of "copperplate." But the most able writing-master in the world would be powerless to get good results from his class without individual effort on the part of the pupils.

As it is with the art of writing, so it is with all the arts, meaning by art whatever is mastered only by the doing of the thing. Instruction as to singing or playing upon a musical instrument will never produce a competent performer without personal practice. You could not describe as a landscape painter, a person who was unable to use either water or oil colours. How could you say so-and-so is a sculptor, when he never did any modelling or carving in his life? He may know something of the theory, but the artist is the man who excels in the practice. This is an understood principle in many things, but some persons occasionally forget that it is also enforced in the things of God.

Of course I address you, my young friends, as those who profess to believe in Christ, and I wish to remind you that you will never make advancement as disciples of the Lord Jesus unless you habitually strive to obey His words. You remember what He said: "Why call ye Me, Lord, Lord, and do not the things which I say?" (Luke 6: 46). It is not enough to know what ought to be done. "If ye know these things, happy are ye if ye do them" (John 13: 17). Indeed it is a serious matter not to obey; for we read, "To him that knoweth to do good, and doeth it not, to him it is sin" (James 4: 17). The Lord also says solemnly, "That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes" (Luke 12: 47).

On the other hand, we find from the Gospel of John the Lord attaches a promise of special blessing to obedience. "He that hath My commandments and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him." Such are the Lord's words. And He says again: "If a man love Me, he will keep My word: and My Father will love him, and We will come unto him, and make Our abode with him" (John 14: 21, 23).

Now my object in writing thus to you is to appeal to you to be obedient children of God, and persevere with all diligence in carrying out the will of the Lord concerning you. "Be ye doers of the word, and not hearers only, deceiving your own selves." (James 1: 22). Take, for example, the matter of prayer. You are told to "pray without ceasing" (1 Thess 5: 17). Do you do so? Do you try and try with patient continuance to foster the spirit of prayer? It is not sufficient to pray of necessity nor of habit.

There is such an attainment as "praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" (Eph. 6: 18). When you read such a text you surely feel that it is a good and proper habit for you to acquire. But does it end with a vain wish? It should rather stimulate you to more frequent intercourse at the throne of grace. For it is only after long-continued exercise that you will offer that "effectual fervent" prayer prayer which "availeth much." In other words, acceptable prayer is the result, of not only hearing the Lord's words, but of doing them.

Habitual Prayer.

Christians often act as if they themselves were sufficient for everything, except to meet some great trial, or to cope with some great difficulty, which drives them to their knees, and forces them to acknowledge their weakness and to seek for Christ's strength.

This was not however the case with the apostle Paul. He habitually leaned upon that grace, and not on his own strength. He says, "We are not sufficient of ourselves, to think anything as of ourselves, but our sufficiency is of God." His ordinary course was not to go on, like many in the spirit of neglectful, unconscious independence, until some great difficulty made him feel his dependence, and turn to the source of his strength. But even he had to learn that there was a fuller sufficiency in Christ's grace than he had ever yet experienced, or even imagined (2 Cor. 12: 9).

His crushing trial drove him to the Lord as his only resource, and the intensity of his feelings is seen in his earnest prayer for deliverance: but he had no thought of a grace that could sustain under it, and make it an occasion for the fuller display of Christ's glorious power. Still, when the answer comes, it shows how simply Christ's glory was his object, and not his own ease, or credit, or anything else. We hear no more of the pricking of the thorn, nor prayer that the messenger of Satan might depart from him but he says, "Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me." — Extracted.