WHILE many voices are heard in these days discrediting the Bible and inge-niously pointing out from one standpoint or in another the uncertainty and unreliability of its Sacred Records, it is indeed encouraging to note an occasional good and noble effort in its defense, especially when such defense is to be found in one of the leading newspapers of the country. We have reference in this instance to an article appearing in the editorial columns of the Chicago Evening Post, of September 8, 1923, which reads as follows:

"Both literalist and traditionalist should welcome the new versions of the Scriptures which scholarship produces from time to time. Assuming that authority increases as we approximate more closely the original manuscripts, it cannot be questioned that we catch more truly the authentic note of- the apostolic writers in recent English translation than in those of earlier days.

"The fact is we possess no fragment of New Testament text in any language which dates prior to the third century, and we had none as early as that until within the last twenty-five years. All our sources are either copies or translations.

"But these sources have become, not merely earlier, but vastly more numerous of late, so that modern students enjoy opportunities for comparison, check and confirmation or amendment, such as were not available to their predecessors.

"Much of great interest and value has come to light since the making of the authorized revision in 1895, the Twentieth Century version in 1900, or even the American revision in 1901, and, of course, scholarship is immensely better provided than it was in 1611, when the King James version was put together.

"The King James translators relied chiefly upon the manuscript known as the Codex Alexandrinus, dating from the fifth century. It lacked the first twenty-four chapters of Matthew's Gospel, two brief passages in John's Gospel, and two in Paul's second letter to the Corinthians. They had also the Codex Bezae, a sixth century manuscript, written in Greek and Latin, and containing -- with a few omissions -- all four Gospels and the closing verses of the third epistle of John. This interesting manuscript, representing, probably a church Bible compiled in the region of Byzantium, where both Latin and Greek were essential in order to reach everybody, was presented in 1581 to the University of Cambridge by Theodore Beza, friend of John Calvin.

"In the library of the Vatican was the Codex Vaticanus. This very valuable and early manuscript did not become available to scholarship in general, however, until after 1828. It was later very largely employed by Westcott and Hort in preparing their text of the New Testament, which is now widely recognized as the most authoritative redaction produced by contemporary scholars.

"Until 1859 these were the earliest and most important sources for translators. It is not believed that any of them dated before the fifth century, and none was complete.

"In 1844 Dr. Constantine Tischendorf visited the convent and monastery of St. Catherine on Mt. Sinai. In a big waste-paper basket he discovered parchments more than a thousand years old. The monks told him heaps of such manuscripts had been burned. He asked to be given the contents of the basket, but this was refused. Returning to the monastery fifteen years later, with a letter from the Czar, he obtained a great bundle of parchments as a loan. On examination it proved to be the whole of the Old Testament. and New Testament and two apocryphal New Testament books. Tischendorf took the borrowed manuscripts to Petrograd. They were never returned. The czar sent the monks 7000 rubles, however, and conferred some decorations on them.

"This so-called Codex Sinaiticus is said to be earlier than any manuscript of its length which we possess among the sacred writings. It is dated by some authorities between 340-367 A.D., and is conceded to be fourth century.

"Charles L. Freer of Detroit, on December, 19o6, bought from an Arab at Gizeh a parchment containing the four Gospels in the following order: Matthew, John, Luke, and Mark. Prof. Henry A. Sanders of the University of Michigan dates this manuscript, now known as the Washington Codex, as early as Tischendorf's -- that is fourth century. Prof. C. J. Goodspeed of the University of Chicago is more conservative and prefers a fifth century date.

"It is obvious that such discoveries as these have been of immense importance in New Testament translation and understanding. They place modern scholarship at a great advantage -in-comparison with that of King James' time.

"To these discoveries must be added scores of parchment and papyrus fragments representing early Christian New Testaments. At least eighty verses from the New Testament have been identified as third century writing, and many more as writing of a century later.

"These fragments, found in the Fayum, far from the centers of ecclesiastical authority of their time, are evidently pages from the privately owned Scriptures of individual Christians -- often of poor men. They have special interest and importance because they were free from priestly authority in their copying and compilation, and thus are a check on the church Bibles represented by the bulkier parchment manuscripts.

"The striking fact is that while verbal differences are found between parchments and papyri, pre-Constantine and post-Constantine manuscripts, no essential differ-ence has been found-no difference affecting the New Testament message and teaching.

"It has been said by ablest archeological authority that 'the text of no other ancient book is so certain as that of the New Testament."'

TIMOTHY A GOOD MINISTER OF JESUS CHRIST

(Continued from last issue)

"STIR UP THE GIFT OF GOD THAT IS IN THEE"

These reflections no doubt had much to do with the Apostle's prayers for Timothy "night and day"; and he now writes with a view to strengthening him along these lines, reminding him of the genuine faith and piety which he had inherited both from his mother and his grandmother, and assuring him that he believed that this had laid a deep foundation of true piety and faith in Timothy's own heart. We pause here to notice the fact everywhere kept prominent in the Scriptures that according to the Divine arrangement not only are the sins of the parents visited upon the children for several generations, but also that the faith and godliness of the parents, when rightly based on the Word of God and the true promises of that Word, lay the foundation of character in their children, upon which there is the greater hope that a life of godliness and usefulness may be built.

Not only does the Apostle strengthen Timothy's mind by a remembrance of the goodly heritage of faith and piety received from his mother and grandmother, but in addition he reminds him of the grace of God specially conferred upon him (Timothy) at that certain time when he made a full consecration of himself to the Lord, to be God's servant; when the Apostle, exercising his power as an Apostle, and as was common in those days, communicated to Timothy by supernatural power an outward gift or token of the Holy Spirit, through the laying on of his hands. The Apostle had evidently either heard or surmised that Timothy was allowing the fervor of his zeal for God to die out, and hence here he urges him to "stir up the gift of God which is in thee." The Greek word here rendered "stir up" has the significance of re-enkindle: as though the Apostle said, Re-enkindle your gift by renewed energy.

The next verse enforces this view, implying that the Apostle thought that Timothy was in danger of being overcome by fear, so as to allow his zeal to abate. And hence he reminds him that the spirit of the Lord imparted to His people is not a spirit of fear, but on the contrary a spirit of power, energy, zeal awakened by love; loving devotion to God, and a desire to please and serve Him; loving devotion to the truth, and a loving devotion to God's people and a desire to build them up in holy things, and to do good unto all men as we have opportunity. And yet, lest Timothy should get the thought that the spirit of God led only to a zeal of energy -- that might at times be unwise in its exercise and do more harm than good -- the Apostle adds that the spirit of God which He bestows upon those who are begotten as His sons is a spirit of a "sound mind" -- a mind that is fortified and strengthened by the Word of the Lord on every subject, and hence, while thoroughly fearless of man, is wise in judging of times, seasons, and methods for using the energy of love which burns as a fire within the consecrated heart. O that all of God's children might appreciate, and more and more obtain the spirit of a sound mind by all of their talents might be used, not only fearlessly but wisely, in the Master's service.

THE DIVINE WORD MAKES WISE UNTO SALVATION

Continuing his exhortation (3:14, 15) the Apostle impresses upon Timothy two things: (I) that be had been taught of God, and (2) that this teaching of God had come to him through the Scriptures, which he assures him are sufficient to bring him all the way to the complete realization (in the resurrection) of that salvation which God has provided through faith in Christ Jesus. It will be well for us all to remember that all the graces of the spirit, all the progress in the knowledge of Divine things to which we already have attained, that may have really helped us nearer to God and to holiness, have come to us through the Scriptures of the Old Testament and through the words of our Lord and His inspired Apostles: nor will it ever be necessary to go to other channels for the true wisdom which would prepare us for the salvation promised.

Proceeding the Apostle shows (Ver. 16, 17) that the Scriptures which God inspired are profitable in every direction, and quite sufficient for the man of God, needing no supplements of visions or dreams, either his own or other men's. They are profitable for doctrine, containing the full statement of the Divine Plan; and no human authority is competent to add thereto. Who hath known the mind of the Lord? -- Who hath been His counselor? They are useful also for reproof toward others: No words that we can use in correcting the errors of others either in word or doctrine could possibly be as forcible for reproof, as the inspired words of Scripture. They are useful also for "correction," literally, "to bring up and establish one in the right." No standard of morals or of discipline can so thoroughly search out the heart and correct its waywardness as the Lord's Word.

Not, however, that God's Word is merely a statement of platitudes and moral instruction: it is far more than this; it searches the heart, the motives, the intentions, the thoughts, the ambitions, the aspirations. It pronounces a blessing upon the "pure in heart," those whose intentions are upright, honest, clean. The Word of the Lord as a correcter "in righteousness" takes hold upon all the affairs of life, and to those who. are exercised thereby gives not only the spirit of a sound mind so that they are able to weigh and appreciate things from the true standpoint -- God's standpoint of righteousness; but it also inculcates a righteousness toward God, and the propriety of seeking that holiness of which God is the perfect example. Moreover, it reaches down to the relationships between husbands and wives, parents and children, friends and neighbors. If permitted, it settles every matter for us on lines of justice and love.

The Apostle assures us, accordingly, that God's teachings through the Scriptures are given "That the man of God may be furnished completely unto every good work." -- Revised Version

WORLD-WIDE BLESSINGS IN THE PROMISE TO ABRAHAM

"In thee shall all the families of the earth be blessed."--Gen. 12:1-4; 18:17, 18; 22:15-18; Heb. 11:8-10, 17-19.

NONE can read the story of Abraham and God's dealings with and promises to him with out realizing that the great spiritual lesson is that God is pleased to honor faith, and that the experiences of life which He permits to come to the faithful are intended for their development in faith and in the graces of the Holy Spirit, and that these all are unitedly a preparation for God's still greater work of the future.

Whenever God calls any for any purpose He sets before the called one an object, a reason, a motive, and this He did with Abraham. He not only called him out of his own country to a life of separation from sin, but He attached to that a great promise, which had a mighty influence upon the mind of Abraham and his children and all the Jewish nation, and since then upon all the spiritual Israelites, the Israelites indeed. The promise was that not only would Abraham receive a blessing, but that in and through him "all the families of the earth shall be blessed." This must have seemed a very obscure promise to Abraham, and his obedience to it was the more remarkable, so that he is held up as an example of a proper unquestioning faith in the word and wisdom of the Almighty -- "Abraham believed God, and it was counted to him for righteousness. He might have objected that he could do more good in Ur, where wickedness prevailed, than he could accomplish in the mountains of Palestine, where he and others under his godly influence were comparatively separate from others of the world. His faith was shown in that he did not attempt to argue the matter with the Lord, but obeyed implicitly. So it is with many of God's spiritual Israel of the present time: the call of the Lord comes, and His direction of word and providence seems perhaps from one standpoint to be not in harmony with our anticipations respecting His will and the attainment of His purposes.

HE TRUSTED GOD

And alas! how few of nominal spiritual Israel take Abraham's course and get Abraham's blessing. The obedient are only "a little flock," to whom it will be the Father's good pleasure to give the Kingdom and its great work of blessing all the families of the earth. Many of them are inclined to resist God's providences, not exercising a sufficiency of faith. Some determine that it is their mission to convert the world; others. that they must engage in political reform; others that their efforts must be used in temperance work, thus bringing about a reign of righteousness. We are not disputing that all of these are good works, and that good motives are behind them; but we do claim that many of the dear friends who are zealous in these ways are not sufficiently attentive to the Word of God to be obedient to it. As a consequence, many of them are disappointed and numbers are sidetracked.

After having reached the promised land Abraham was not sent as a missionary back to Haran or to Ur, nor indeed to the people who surrounded him. The Lord's message was, "Walk thou before Me and be thou perfect." God, of course, knew that Abraham was actually imperfect, tainted by the fall, and this command, therefore, signified -that his heart should be perfect--his will, his intentions, and his conduct as nearly as possible in harmony with God's perfect will. The Apostle Paul shows us that he was not justified on account of any righteousness of his own, for he puts Abraham with the list of ancient worthies who were justified not by works of the Law, but by faith, and who, because of their faith, "had this testimony that they pleased God." It was his faith that led Abraham into a strange country away from his kindred, because he trusted God; it was faith that enabled him to stand various tests by the way, including the command to offer up his son as a sacrifice, his only son, in whom centered all the promises.

It was his faith in the promise of God -- that in a future time through his seed a reign of righteousness would be established in the earth-that led Abraham to look for that city [government] of sure foundation upon principles of righteousness-the heavenly city, the government or kingdom. of God's dear Son, which is to put down all insubordination and bring everything into subjection to the Divine will. The Seed of Abraham, the elect Church of this Gospel Age, is to exercise Divine power in the earth and cause every knee to bow and every tongue to confess; and after instituting a reign of righteousness and blessings thereby to all the families of the earth, is to deliver up the Kingdom, perfect and complete, to God, even the Father, at the close of the Millennial Age. This was the promise made to Abraham, "In thee and in thy seed shall all the families of the earth be blessed." And he was willing to waive his share in the governmental position and power of the present time under present adverse conditions, that he might have some share in the glorious Messianic Kingdom of the future.

"YE SHALL SEE ABRAHAM, ISAAC, AND JACOB"

When Messiah's Kingdom, itself invisible, shall establish a reign of righteousness in the earth, it will have amongst men visible representatives, "princes in the earth." (Psa. 45:16.), And we are assured that Abraham will be one of these, and will thus have to do actively, prominently, with the establishment of the reign of righteousness and the demonstrations of justice and mercy and love to the world of mankind, "to all the families of the earth." He is mentioned as one of this class in Hebrews 11:39, 40. At one time, in company with others, we surmised that Abraham would have been placed in the Heavenly Kingdom of the spiritual class; but a more careful consideration of the matter shows us, to the contrary, that he belongs to the class of Ancient Worthies of whom the Apostle declares that God has provided some better thing for us than for them, although their blessing shall be a great one. Abraham, styled the father of the faithful, the Redeemer says, "rejoiced to see My day: and saw it and was glad." (John 8:56.) By faith he saw the Day of Christ, the Millennial Day, the Kingdom well founded; by faith he rejoiced in the glorious reign of righteousness then to be established.

But while this blessing is to come to the world through the seed of Abraham, the Scriptures indicate that a great change takes place by which the seed, the child of Abraham, Christ, becomes greater than Abraham, as it is written, "Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth." Abraham, instead of being viewed any longer as the father of Messiah, will be recognized as one of His children, perfect on the earthly plane and made a prince amongst men, to be used as an active agent of the glorified Christ in dispensing the blessings secured by the great redemptive sacrifice. Referring to the matter, our Lord points out the fact that these Ancient Worthies will be visible to men, but properly enough says not a word about Himself and the Apostles or any of the Bride class being visible. The statement is, "Ye shall see Abraham, Isaac, and Jacob, and all the Prophets." The fact that the still more notable ones in the Kingdom are not referred to as seen is an evidence that they will not be seen by the world, and this comports with the Lord's statement to some in His day, "Yet a little while and the world seeth Me no more." It agrees also with the declaration, "We shall be like Him, for we shall see Him as He is." Only those changed from human to spirit nature, under the terms of the Lord's arrangement of this Gospel Age, will be spirit beings, and they alone therefore will be able to see, discern, the Lord and other spirit beings.

" WHICH SEED IS CHRIST"

The Apostle points out to us most distinctly that the seed of Abraham according to the flesh was Jesus, our Lord, who is now of the flesh no more, having sacrificed it and received the begetting of the Spirit to the new nature. He is now the glorified One, the Christ, Abraham's Lord, and David's Lord. And the Apostle points out to us a great mystery, the fact that God during this Gospel Age is selecting from amongst mankind some to be joint-heirs with Jesus in the Kingdom-to be members of the seed of Abraham. (Eph. 3:9; Acts 15:17; Rom. 8:17.) We ask how could this be, since the Law Covenant was added, and since Jesus alone fulfilled the terms of the Law Covenant, and ended all the hopes and prospects it contained? Surely no Jew preceded our Lord in the matter, and surely, since our Lord has finished His course, the offer of the Law Covenant is no longer open to a Jew, as it never was open to a Gentile. Where, then, is the prospect for either Jew or Gentile being joined with Christ, in joint-heirship with Christ in this Abrahamic Covenant?

We reply that we are accepted of the Lord, as the "Bride of Christ," the "Lamb's Wife." The Church, composed in the beginning exclusively of Jews, and subsequently almost exclusively of Gentiles, is as a whole accepted by the Lord as His Bride, and by becoming joined to Him and by union or marriage with Him these, whether Jews or Gentiles, are made His joint-heirs. This is the Apostle's clear statement of the matter, for after telling that Christ is the seed of Abraham (Gal. 3:16) he adds a word respecting the Church, his prospective Bride, saying, "If ye be Christ's then are ye Abraham's seed and heirs according to the promise." (Gal. 3:29.) In the one figure we are accepted as members of the Lord's Body, that is, when the Apostle says, "Ye brethren, as Isaac was, are the children of promise"; in another figure we are accepted as members of His Bride.

THE WIFE MADE READY

As our Lord was tested in all points yet without sin, so all of these who are counted worthy to be His members must similarly stand the testing to demonstrate their character-likeness to Him and their worthiness of a share in His glorious Kingdom. Hence it does not surprise us that everywhere throughout the Scriptures appeals are made to the Lord's people, not so much respecting what they shall do for others as what they shall do for themselves and for each other. We are not opposing the thought of doing good unto all men as we have opportunity, but emphasizing the other thought that we are to do good "especially to the household of faith." We are to "build one another up in the most holy faith," we are to "lay down our lives for the brethren," we are to "comfort one another," "edify one another." In a word the Bride, the Lamb's Wife, is to "make herself ready" -- not without the Bridegroom's supervision and assistance, but with it and as a part of it.

As the trial of faith was the most prominent feature of Abraham's testing, so it must needs be with us, His true children. It is the trial of your faith that is much more precious than gold, as the Apostle says, and he assures us that "without faith it is impossible to please God." For this reason it is required of those who now walk in the Narrow Way that they shall walk by faith and not by sight. When the time comes for the shining forth of the Sun of Righteousness and the scattering of the darkness and mystery that surrounds the Divine character and word and the permission of evil, there will be plenty ready and able to walk by sight; but the Lord is now looking for the few, the little flock, able and willing to walk by faith, through evil report and good report, to trust Him where they cannot trace Him, and to demonstrate their loyalty by their faithfulness and their endurance even unto death. The trials of the present time upon the Gospel Church are with a view to testing the character, with a view to determining who are worthy and who are unworthy to constitute the Seed of Abraham, which God promised shall ultimately bless all the families of the earth.

SURE TO BOTH THE SEEDS

The Apostle declares that God promised not the blessing through the seeds of Abraham, as of many, but "in thy seed," as of one. We have already seen that this one seed is the Christ, but we now notice that while there are not many seeds there is another seed beside the Messianic class -- a seed's seed, as it were. The Apostle clearly intimates this in his declaration respecting the Law and the Gospel, that the object was "that the promise, might be sure to both the seeds," not only that which is according to the Spirit, but also that which is according to the Law. This was intimated also in the fact that a promise was made to Ishmael as well as to Isaac. But the promise to Ishmael proceeded through Isaac, the one seed of promise. Similarly the Lord's blessing on all the families of the earth must proceed through the one Seed, which is Christ-the Messianic seed of Abraham.

St. Paul makes very clear that there is a double allotment of Divine mercy and provision-one portion to the spiritual seed and another portion to the natural seed of Abraham. In Romans 11, where, after describing the rejection of the natural seed of Abraham and the acceptance of the spiritual seed, he points to the fact that at the end of this Gospel Age the spiritual seed will be complete, and then he declares that the Divine blessing shall go to the natural seed of Abraham again-to those who were once broken off, rejected and blinded because they were unable to realize and appreciate the spiritual part of the promise. For them then remains an earthly or natural part, and blessing will surely come to them, because God has already declared that "the Deliverer shall come out of Zion and turn away ungodliness from Jacob, because this is my covenant with them, when I shall take away their sins. As concerning the Gospel they were enemies for your sakes, but as touching the promises of God they are beloved for the father's sakes: for the gifts and callings of God are things not to be repented of." -- Rom. 11:26-29.

After thus most clearly specifying that God's gifts and callings from the remote past included the restoration of the Jews to Divine favor at the close of the Gospel Age, the Apostle proceeds to show how this blessing must come through the spiritual seed, saying, "They shall obtain mercy through your mercy" -- through the mercy of the Gospel Church, the spiritual seed of Abraham, tinder Christ their Head.

"ALL THE FAMILIES OF THE EARTH"

The turning of God's blessing. to Israel at the close of this Gospel Age will include the exaltation to honorable service of the worthy ones of the past dispensation, Abraham, Isaac, Jacob, and all the Prophets -- "princes in all the earth" -- ensamples of perfect manhood, leaders of the people. But it will mean more than this, for the promise was not merely that through the seed of Abraham, spiritual, the natural seed of Abraham should be blessed, but "In thy seed shall all the families of the earth be blessed." Hence, as the Apostle points out, the Gospel Church is a "first-fruits unto God of His creatures" in one sense, a first-fruits on a spirit plane, and natural Israel will be a first-fruits of His creatures on an earthly plane; and in proportion to their willingness, under the guidance of the Ancient Worthies, they may be helpful to all the families of the earth in spreading knowledge of the great Messiah and the rules and regulations of His Kingdom, for the blessing and uplifting of all the families of the earth.

Mark how the Apostle declared that if the rejection of Israel meant a blessing to the Gentiles, will not the regathering of Israel signify life from the dead to the world in general. (Rom. 11:15.) It surely will. In order for the seed of Abraham according to the flesh to realize the blessings God has promised, an awakening from the sleep of death will be necessary, since God is no respecter of persons. In a general sense it follows that these blessings which He has covenanted to give first to Israel, He is equally willing and able to give to all man kind in due time. O, how much of goodness and mercy God can crowd into a few words! How little Abraham was able to comprehend the lengths and breadths and heights and depths of Divine blessing that was conferred upon him when the Lord said "Because thou hast done this, in blessing I will bless thee and in multiplying I will multiply thy seed, and it shall be as the stars of heaven and the sand upon the seashore."

How little Abraham could have understood that the seed that was to be as the stars of heaven is the spiritual seed, and that the seed that shall be as the sand upon the seashore is the natural seed. In a word, not only those of fleshly Israel who accepted the blessings and favors of the Kingdom, but humanity in general, all the families of the earth, will be privileged to become the seed of Abraham through faith and obedience, even as we of this Gospel Age, who are Gentiles, have been privileged through faith and obedience to become joint-heirs in spiritual Israel with those Jews who were Israelites indeed at the First Advent.

God's promise to Abraham was abundantly fulfilled in his own-person: it was fulfilled also in his natural seed and in his spiritual seed. Surely, of all, the latter is the most blessed. What more could God say to us or do for us than He has already said and done? Lifting us from the horrible pit and miry clay of sin and condemnation, He has placed our feet upon the Rock, Christ Jesus, and put a new song in our mouths. Yea, more, He has adopted us into His family and made us heirs of God, joint-heirs with Jesus Christ our Lord "to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time."--1 Pet. 1:4, 5.

The declaration is added, "I will bless them that bless thee, and I will curse him that curseth thee." This does not refer to blessing by the lips or cursing by the lips merely, but rather appertains to conduct-he that does good to you, who favors you, I will favor; he that injures you I will permit-to be injured. How this has been fulfilled in the case of the natural Jew, even in his outcast condition! Those nations which have maltreated the Jew have suffered; those which have treated him with kindness have been more or less blessed. And if we apply the same test to the spiritual Seed of Abraham, does it not fit even better ? Has there not come a blessing of the Lord to all those who have either said or done kindness to His true people, His faithful? and has not blight followed upon those who in any sense of the word have sought to do injury to the Lord's Anointed? "If God be for us who can be against us?"

BE PATIENT

"The end of the commandment is love out of a pure heart."--1 Tim. 1: 5.

They are such dear, familiar feet that go
Along the path with ours,--feet fast or slow,
But trying to keep pace. If they mistake,
Or tread upon some flower that we would take
Upon our breast; or bruise some reed;
Or crush poor hope until it bleed,
We must be mute.
Nor turning quickly to impute
Grave faults; for they and we
Have such a little way to go, can be
Together such a little while upon the way
We must be patient while we may.

So many little faults we find;
We see them, for not blind
Is love. We see them, but if you and I
Perhaps remember them -- some by and by
They will not be
Faults then, grave faults to you and me;
But just odd ways, mistakes, or even less,
Remembrances to bless.
Days change so many things, yea, hours,
We see so differently in sun and showers;
Mistaken words tonight
May be so cherished by tomorrow's light, --
There's such a little way to go.

LESSONS FROM THE LIFE OF JEREMIAH

SERIES II

JEREMIAH AS A REVIVALIST-HIS FIRST DISCOURSE

Moreover the word of the Lord came to me, saying, Go and cry in the ears of Jerusalem.--Jer. 2:1.

THE first twelve chapters of Jeremiah have reference to the Prophet's earliest experiences in connection with his Divine calling. They describe events and experiences which he had during the period beginning with the good king Josiah's thirteenth year and ending with the king's death. From the very beginning of his reign Josiah's heart was toward the Lord; and in the year that Jeremiah was called, Josiah was zealously engaged in a work of reform. The sacred historian has very graphically described the character of Josiah, as well as the reform work that was occupying the attention of the young king at the time when Jeremiah received his call. In carrying out this reform work "his measures were as drastic as those of Cromwell and his soldiers in their effort to remove every vestige of popery from the churches and public buildings" in England. In full accord with this Josiah's character and work are described by the sacred writer:

"In the eighth year of his reign, while he was yet young, [only 16 years] he began to seek after the God of David his father; and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. And they break down the altars of Baalim in his presence; and the sun images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he break in pieces, and made dust of them, and strewed it upon the graves of them that had sacrificed unto them. And he burned the bones of the priests upon their altars, and cleansed Judah and Jerusalem."--2 Chron. 34: 3-5.

In the first twelve chapters of Jeremiah there is scarcely any reference made to the great reforms that were being introduced by Josiah; and Jeremiah is scarcely mentioned by the sacred historian of the Book of Kings. There can be no question, however, that he was very closely associated with the king and the few faithful ones who gathered around Josiah and who were assisting him in his work of reform. Among these are mentioned Shaphan, Hilkiah, who was perhaps Jeremiah's father, the Prophet Zephaniah, the Prophetess Huldah, and Jeremiah's own friend, Baruch.

The work of reform was a difficult one. The people, led by the degenerate priesthood and false prophets at the time the reform work began, were given over to idolatry. The worship of idols had many fascinations, and its appeal to the sensual passions was so strong that the great mass of the people were very loath to return even in a formal way to the more austere and pure worship of Jehovah. The words of Jeremiah -- "A wonderful and horrible thing is committed in the land; the prophets prophecy falsely, and the priests bear rule by their means; and My people love to have it so: and what will ye do in the end thereof ?" -- describe the condition of things existing at the time this reform work was going on.

GOD VEILS THE FUTURE OF THOSE HE CALLS

It is not difficult to imagine the zeal and earnestness which characterized the young Prophet as he entered upon his ministry at this time. When first the word of the Lord came to him, after receiving his Divine call, he was evidently thrilled through and through with the thought that he was to be used to speak the Divine message. It was very much with him, doubtless, as it is with the true followers of the Lord today when first they feel the power of the Divine spirit. They may have been told, as Jeremiah was, of the inevitable conflict which their entrance into the consecrated life involves, but as it was with him, so with the Lord's people today, they do not stop to think of the difficulties, the oppositions, and all the discouragements, from the natural standpoint, which they are to meet with.

Jeremiah had been told that kings and princes, priests and prophets, as well as the people would all combine to oppose and make light of and ridicule his messages. But as long as he knew that he was representing the great Jehovah, this did not deter him. "In the first blush of his young faith he thought more of the presence of Jehovah"; and this was right. Had he not been told that he would be made "a defenced city, and an iron pillar and brazen walls against the whole land"? What cared he for his opposers, if the great God of all would be with him. But alas, he would have to learn by experience the terribleness of the opposition, and perhaps by failure how to obtain the Divine strength and power to stand out against his opposers. How tenderly God veils the future of those He calls! He leads step by step. Jeremiah must first learn the lesson of his own weakness. "But," as one has said, "there is a difference between the elastic hopefulness of youth and the experience of manhood. The early chapters of Jeremiah differ from his Lamentations, as the first green of spring from the sere foliage of autumn."

It is not unreasonable to suppose that Jeremiah, at this period of his work, had great hopes that the nation could be brought back from its fallen condition. Hence his disappointment at the seeming ill success of his efforts. No other Prophet, in his writings, reveals so fully the inmost recesses of his heart as does Jeremiah. It is evident from the sacred narrative that he possessed, naturally, not only a shy and timid disposition, but that he was also susceptible at times to depression, discouragement, and even despondency. (Jer. 15:10; 20:7.) The narrative contain-ing the prophetic utterances is frequently broken by outbursts of prayer or complaint; and the bitter opposition of his enemies wrings from him occasional words of indignation and even cries for vengeance. However, the promise given unto him by Jehovah at his call, and. renewed later in a season of discouragement (chap. 15) that He would make him a brazen wall and an iron pillar, was laid hold of by him and in the strength and power of that promise he continued faithful and came off victorious, notwithstanding the fact that the trials increased with more and more severity to the end. Belonging as he did to both the orders of priest and prophet, his ministry called him to witness against both at a time when these offices had sunk to the very lowest depths of degradation.

THE NEWLY-FOUND BOOK OF THE LAW
PRONOUNCED JUDGMENTS

The work of reform under Josiah progressed slowly, and it would seem that it might have ceased altogether, had not an incident which occurred in the king's eighteenth year added impetus to it. At the time of the incident the temple was undergoing repairs. It had been stripped of the lewd emblems of idolatry, and the degenerate priests had, unwillingly, been obliged to vacate. The incident referred to was the finding of the book of the law in the temple by Hilkiah the priest. It is thought by many that Hilkiah was the father of Jeremiah.

The rabbinical tradition states that this book of the law was found inside a heap of stones where it was hidden when the wicked king Ahaz destroyed all the other copies of the book. Some understand that it was a complete copy of the Pentateuch; others that it was the book of Deuteronomy only. It seems unquestionable that this portion of the Pentateuch was appointed to be written by each king on the occasion of his accession to the throne, and read before the assembly of Israel once in each seven years. (See Deut. 31:10-12.) It is stated that Shaphan, the scribe, read some portions of the book to the king. The portion amongst others that arrested the king's attention particularly was doubtless chapter 28, which records the judgments that would befall the nation for disobedience. When the king heard the words, we are informed that he "rent his clothes," and in great haste he sent a deputation of his most trusty friends to the place where Huldah the Prophetess dwelt. Their mission was to have her inquire of the Lord for him, and for all the people, and for all Judah, concerning the words of this book that was found; for it contained the sad information expressed by Josiah in the words: "Great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according to all that which is written concerning us." -- 2 Kings 22:13.

The most important object of the inquiry, evidently, was to learn whether it would be possible for the judgments to be averted. The answer that was given by the Lord was that the judgments must fall, but that they would be held back during Josiah's life. The Lord's words to Josiah were, "Behold, therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place." The reason Josiah was to be spared from seeing the judgments fall upon the city and nation is stated to be, "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord."--Ver. 19.

THE FAR-REACHING INFLUENCE OF A GOOD KING

The discovery of this book seemed to have made as great a sensation amongst the people of the nation as did that of Luther's discovery of the Latin Bible in the old Augustinian monastery at Erfurth. The narrative in 2 Kings informs us that on receiving this message the young king Josiah by proclamation called a convocation of the people of Judah as also the inhabitants of Jerusalem. From a platform erected in the inner court of the temple, the king read all the words of the book of the covenant which had been found in the house of the Lord. "And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep His commandments and His testimonies and His statutes, with all their heart, and all their soul, to perform the words of this covenant that, were written in this book"; and we read further "that all the people stood to, [or pledged to observe] the covenant." -- 2 Kings 23:1-3.

In this way did the great work of reformation break out afresh. The tide of feeling concerning the matter seems to have risen high, and for a time the movement was popular. The priests of Baal were suppressed, and everything that savored or reminded of idolatry was cast out of the temple and its precincts. Thus, so far as the outward observance of the Lord's statutes was concerned, Israel once more became true in their allegiance to the God of their fathers, and idolatry for a time was cast aside. However, while the temple courts on all public occasions became thronged with the worshipers, and while the rites and forms of the Levitical code were rigorously kept up, and every point of the ceremonials given to Moses was observed, nevertheless, there was no real change in the inner lives of the people. The movement may well be likened to many of the great popular revivals that take place in these days-revivals which, because of a failure to reach the inner life, the heart, soon decline, leaving frequently those who engage in them in a more deplorable condition than before. As one has said concerning the reformation under Josiah: "The reformation was entirely superficial. Beneath* the fair exterior, the grossest forms of evil were seething in hideous corruption, now and again breaking forth into the light of day, but awaiting the death of Josiah, when they once more asserted themselves."

It was during the progress of this movement that Jeremiah received his Divine call. When we come to know the deep piety of the young Prophet, and the true and exalted conception of the requirements connected with the service of Jehovah which he held, it is not difficult to imagine how profoundly disappointed he was at the result of a movement that at first seemed to give promise of so much. His own deep piety and reverence for Jehovah enabled him to detect the true character of the movement at once; and we have it recorded that he was strongly moved to seek an opportunity in which he could show to the people that unless the reform work went deeper, the wrath of God, which was gathering like a thunder cloud over his beloved country, would not be averted.

"GO AND CRY IN THE EARS OF JERUSALEM"

It is quite evident from the words of the sacred narrative in chapter two, that Jeremiah was actively engaged in the work with Josiah-that is, the preliminary work of arousing the people to forsake the idolatries into which they had fallen. Until the idols were thrown down, and the idolatrous priests were removed, and the false prophets were made to cease, no real reform could take place. The people had forsaken the Lord , and had become worshipers of the gods of the nations around them. The word of the Lord to, such is, "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him." Jeremiah's first sermon was to this end.

Jeremiah was directed by the Lord to "go and cry in the ears of Jerusalem," and it was at his obedience to this command that he had given to him his first discourse. Making use of the translation of another which seems to bring out the thought more clearly, the sermon which is addressed to the people begins with the words: "Thus saith the Ever-living: I attended you in your infancy; I loved you in your youth; guided you after Me in the desert to a land you had not cultivated, for Israel to dedicate to the Ever-living the first of its products." The young Prophet swayed by the Spirit of Jehovah briefly reviews the history of the chosen people, emphasizing particularly the Lord's care over them through the wilderness, until at last they entered the land of promise. "But," says the Lord through the Prophet, "You went and defiled My country and My estate, by attaching yourselves to abominations." The youthful Prophet next calls the attention of the back-slidden people to the nations who lived around them, in an endeavor to show them that these heathen were far more consistent than they.

HAVE FORSAKEN THE FOUNTAIN OF LIVING WATERS

The Lord, continuing to speak through the Prophet, giving emphasis to this point, said: "Hath a [single] nation changed their gods, which are yet no gods? But My people have changed their glory for that which doth not profit." How clear are these words -that it is Jehovah Himself speaking through the Prophet, We have here an example of what the Apostle meant when he said, "Holy men of God spake as they were moved by the Holy Spirit."

Jehovah continues to speak through the yielded lips of the Prophet, making use of a most remarkable, striking, and effective figure to send home to the consciences of His listening people, the foolish mistake, indeed, the great sin which they had committed. His words were: "Be astonished, 0 ye heavens, at this, and be horribly afraid, and be very desolate, saith the Lord. For My people have committed two evils; they have forsaken Me, the Fountain of living waters, and hewed. them out cisterns, broken cisterns, that can hold no water."

The figure or illustration employed by God through the Prophet is that of a scene coming first to view among the mountains. In a green opening in a wooded region a fountain of pure water is seen bubbling from the depths; and beginning to flow, it forms a little brook that pours its clear, pellucid waters downward into the valley below. Along its banks the green verdure grows. It forms a never failing stream. It grows wider and deeper as it pursues its onward course, as if intended to furnish pure, refreshing water in abundance, all, and more than was necessary to supply the people who lived in the little villages and hamlets that had grown up all along its banks. It flows on and on, all the time becoming broader and deeper, furnishing a sufficient supply of pure water for the inhabitants of the larger towns and cities. We do not need to be told that the Author of that which this Fountain represents, is Jehovah Himself, and its waters are designed to represent the great blessings and privileges that He set before His ancient people, the obedient ones, under the Old Covenant Dispensation. The words of this Covenant and its promised conditional blessings are briefly summed up in Deut. 8. These may have been some of the very words read by the king to the assembled multitude. They read:

"Therefore thou shalt keep the commandments of the Lord thy God, to walk in His ways, and fear Him. For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass [copper]. When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good, land which He hath given thee.

"Beware that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein: and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage; who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought; where there was no water; Who brought thee forth water out of the rock of flint; Who fed thee in the wilderness with manna, which thy fathers knew not, that He might humble thee, and that He might prove thee, to do thee good at thy latter end; and thou say in thine heart, My power, and the might of mine hand, hath gotten me 'this wealth. But thou shalt remember the, Lord thy God: for it is He that giveth thee power to get wealth, that He may establish His covenant, which He swear unto thy fathers, as it is this day.

"And it shall be, if thou do at all. forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day, that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God." -- Deut. 8:6-20.

Thus do we have described the promised blessings to come to the Chosen Nation if obedient. It is these blessings that are portrayed by Jehovah through the lips of the young Prophet, in the beautiful figure above described. But strange to say, the words in the figure used by the Prophet imply that this fountain, this brook, this stream is utilized only by the very few. Scarcely a person is seen with either pitcher, cup, or pail, supplying themselves with the water, so much needed. Thus speaks Jehovah through His Prophet to His chosen nation.

We have given to us here a picture from God's standpoint of the nation in Jeremiah's day--the nation that He had made a covenant with, that if they would hearken unto Him and obey His voice he would bless them with all earthly blessings. All this is conveyed in the words, "They have forsaken Me the Fountain of living waters."

ISRAEL, THE CHOSEN PEOPLE

"Ye shall be unto Me a kingdom of priests, and a holy nation."--Exod. 19:1-6; Isa. 43:9-11; 45:20-22.

MANY and valuable were the lessons that were given to ancient Israel and through them to Israel according to the spirit, of this dispensation. Shortly after the departure of the Israelites from Egypt, on their way to Canaan, they reached the Valley Rephidim and were thirsty and found no water. Here Moses, in the name of the Lord, smote the rock with his rod, and from it gushed water, abundantly refreshing Israel at this time, and as a rivulet following them through much of their subsequent journey.

St. Paul, by inspiration, points out to us that that rock represented Christ, that the smiting of the rock represented the putting of Christ to a shameful death, but that only by this means is the Water of Life provided for those who desire to be the people of God. As the waters of that rock followed the Israelites, so the stream of God's favor, through the sacrifice of Christ, refreshes Christ's disciples throughout their wilderness journey.

Refreshed in body and in faith, Israel journeyed onward, but encountered new obstacles. The Amalekites, a warlike people, considered the coming of Israel as an invasion of their country, and attacked them in battle. A people used to peaceful pursuits, as the Israelites had for centuries been, would naturally be at a disadvantage in a conflict with such opponents. Yet God gave them the victory. He indicated, however, that it was not by their prowess or skill, but of His grace that they conquered.

Moses, stationed upon a high hill, lifted up his hands in prayer to God for the people. While he did so, success was theirs; but when he ceased thus to pray, the Amalekites were the victors. Perceiving this, Aaron and Hur assisted in holding up the hands of Moses until the battle terminated with success for Israel. God thus indicated that Moses was the advocate or representative of Israel, and that without him they could do nothing.

In the antitype, we realize that Spiritual Israelites have conflicts with. enemies too mighty for them without the Lord's assistance. The world, the flesh and the Devil make common cause against all who are seeking the Heavenly Canaan. We who are followers of Jesus have success in our warfare only as we have Him as our Advocate--"We have an Advocate with the Father, Jesus Christ the Righteous." Through Him we may come off conquerors, yea, more than merely conquerors, victors in the highest sense -"through Him who loved us and bought us with His precious blood."

THE ROYAL PRIESTHOOD PROFFERED

All of God's dealings with the Israelites were in accord with His great covenant made with Abraham, and certified with the Divine Oath--"In thee and in thy seed shall all the families of the earth be blessed." Neither Moses nor any of those who followed him could possibly have understood the full import of this great oath-bound Promise; for it is a double promise, the spiritual portion of which was hidden until God's due time-at the First Advent. Even since then, St. Paul assures us, it is a hidden mystery, appreciated only by the very few. "The secret of the Lord is with them that reverence Him, and He will show them His covenant."

The promise is divided into three parts: first, Abraham himself (and all the Ancient Worthies, whom he represented) was to have a share; second, Abraham's Seed was to be the chief agent, or channel, of blessing; and third, all the families of the earth were to be blessed as recipients of God's favor through these channels. But only by the light of the Holy Spirit during this Gospel Age are these lengths and breadths and heights and depths of the Abrahamic Covenant made manifest.

In calling Abraham, God virtually said, as set forth by another: 'Abraham, I intend to bless the world, and I will tell you about it in advance. Through your posterity I will do it, for I have, found you faithful as a servant.' St. Paul was one of those who were included in that promise. (See Heb. 7: 9, 10.) Abraham was not under the sentence of the Law; but he had the promise that a blessing would come to him and to all others.

"Several hundred years after this God entered into a special covenant with the nation of Israel. They bound themselves by the Law Covenant that they would do certain things; and God promised that the reward would be eternal life. But they could not fulfil the conditions, and consequently they came under the sentence of death. Therefore, they were worse off in that respect than if they had never come under the Law Covenant, for they had already received, prospectively, the forgiveness of sin; but now, being unable to keep the Law Covenant, they came again under condemnation to death.

"The remainder of the world of mankind was condemned once. God had said that He would bless all those who kept the Law; and the Jews had their opportunity but failed because of inherent weakness. So the Law, St. Paul states, brought them death instead of blessing. How did this awaken in them what he says here? 'I had not known sin but by the Law.' Suppose that before the Law was given, a man did not know that it was wrong to steal or to kill. Not knowing it, and not having come tinder any law telling about it, he had not sinned against the law. But before that Law Covenant came, says the Apostle, not having the Law specified to me, I was not under it. But now I know; and sin came upon me because I could not keep what I saw and what I had agreed to do.-Rom. 7:7-25.

"Sin lives. What sin? Original sin, Adamic sin, which passed from Adam through heredity upon all his children. God said to Abraham, I intend to bless all the families of the earth. I intend to remove the curse. Those who had failed to keep the Law had come under the curse of the Law as well as under Adam's curse, so that in addition to the curse which came upon all of Adam's children, the Jew came under the curse of the Law. That which the Jew thought to be unto life, he found to be unto death. The Law Covenant promised that if the Jew would do these things he would live. But he found that he could not do them, and the Covenant brought condemnation and death upon him. The Apostle does not say that the Law Covenant was just and good, but that the Law was good, the Law was just-not the Covenant. God's Law is always the same, and always will be the same; but He will make a better Covenant; for finding fault with the Law Covenant, He said, 'I will make a New Covenant.' If God was not finding fault with the Old Covenant, why make a new one?--Heb. 8:8-13.

"The unsatisfactory feature of the Covenant was that it could not give life to Israel. God knew this beforehand, but they did not. God wished them to learn this great lesson that because of their own deficiency they needed the merit of the sacrifice of the Redeemer. The whole world must learn this lesson. Whoever will not learn it will not make progress; - but God's promise is that in due time all the blind eyes shall be opened and all the deaf ears shall be unstopped, and that all shall understand clearly the conditions of God's arrangements and the provision He has made."

When inviting the Israelites to come out of Egypt, God did not explain the Covenant to them nor tell them which portion they might have a share in. But when they had come to Mt. Sinai, God made inquiry as to whether or not they could keep the Divine Law, and thus prove themselves eligible to the highest favor included in that Covenant.

In other words, the Lord said to them at Mt. Sinai, Are you ready now to enter into a Covenant of full consecration to do My will? You have seen how I dealt with the Egyptians in delivering you. You have seen how, ever since then, I have borne you on eagles' wings over all the trials and difficulties of your journey to this place. Have you faith? Have you loyalty? Do you wish to enter into a Covenant? "If ye will obey My voice indeed, and keep My commandments, then ye shall be a peculiar treasure unto Me above all people . . . and ye shall be unto Me a Kingdom of priests and an holy nation."

TYPICAL OF NEW COVENANT

While the Israelites knew that they were the favored seed of Abraham, the natural heirs of the promises, it was proper that they should know also that they would be unsuitable for the Lord's use in blessing the other nations with His Law unless they themselves were able to keep that Law and to instruct others how to keep it. With this understanding, that they were ready to do the Lord's will and thus to be separated by Him to be the kings and priests of the whole world, a Law Covenant was made with them, and Moses was appointed its mediator. Whoever would keep those commandments might live forever; and in proportion as he kept them he would be entitled to earthly favors.

St. Paul, in Hebrews 12:18-24, points us to the antitype of Israel's experiences. As Israel was delivered from Pharaoh and his hosts, so ultimately all mankind is to be delivered from Satan and his hosts, the fallen angels, and from all evil influences. As the journey to the Promised Land brought the Israelites to Mt. Sinai and the Law Covenant, so the journey of God's people will ultimately bring all the willing, obedient, and faithful to the antitype of Mt. Sinai, namely Mt. Zion, God's Kingdom, for which Jesus taught us to pray, "Thy Kingdom come; Thy will be done on earth, as it is done in heaven."

Meantime, Jesus has become the antitypical Moses and Leader of the people, and in harmony with Jehovah's Program, He has been selecting the members, or associates and joint-heirs. St. Paul explains this to us, saying, "God gave Jesus to be the Head over the Church, which is His Body." St. Peter explains that this great antitypical Moses must be raised up from amongst the brethren first, before the blessing of restitution can come to mankind in general. -- Acts. 3:19-23.

This entire Gospel Age has been devoted to the gathering of the members of the Christ Body. And when the last member shall have made his calling and election sure, this Age will end, and the more glorious work of the Messianic Age will begin.

SHAKE HEAVENS AND EARTH

The antitype of the old Law Covenant will be the inauguration of the New Covenant at the Second Advent of Jesus. The basis of this new and better Covenant was completed at Calvary by our Lord's sacrifice of Himself. He has since been completing His "better sacrifices" by presenting the bodies of His saints, holy and acceptable, to God. (Rom. 12:1.) Soon the "better sacrifices" will be completed, and the greater Mediator will have been fully raised up from amongst the brethren. Then everything will be ready for the inauguration of the New Covenant , to bless the world of mankind with knowledge, and with opportunity for restitution to earthly blessings and perfection.

St. Paul points out that this is what we are coming to -- approaching -- "the General Assembly and Church of the First-born," whose names are written in Heaven. He declares that we may expect an antitype of the stirring scenes mentioned in our lesson. As at Mt. Sinai the literal mountain shook, lightnings flashed, and the voice of God was heard as the sound of a great trumpet, so here the antitype will come. The great trumpet here will be the seventh trumpet, the trump of Goo. The storm and tempest and shaking here in the antitype will mean the shaking of the ecclesiastical heaven's and the social, political, and financial earth.

The Apostle prophetically assures us that everything shakeable will be shaken to its destruction, that only the unshakeable things will remain. That is to say, the Messianic Kingdom then to be established will completely overturn everything not in harmony with righteousness, justice and truth. This is merely a prelude to the great blessing of the Abrahamic Covenant then to be fully-ushered in, for the blessing of all the families of the earth. Numerous are the Old Testament prophecies that carry us forward to that glorious day and suggest what manifold blessings will be shed abroad upon all the inhabitants of the earth. Many of the prophetic messages appear to be addressed to ancient Israel as though they were intended for them alone and as though all the Divine promises centered in Israel according to the flesh, but when we remember that they as a nation were pictorial or typical of the New Creation, spiritual Israel of this Gospel dispensation, all is plain, and we see that the promises contained in the Old Testament, while having an application to fleshly Israel and will be fulfilled in them, yet they will be more completely fulfilled in the new and holy nation chosen out of all nationalities during this Gospel Age to be the Bride and Joint-heir of God's dear Son, and in the blessings that will go to all the world of mankind when His Kingdom is established in the earth.

The Body of the spiritual Seed of Abraham, of which Christ Jesus is the Head-His faithful, saintly followers are now being tested as respects their worthiness for so high a station. St. Paul's words are very forcefully applied to these: "Let us have grace, whereby we may offer service well-pleasing to God, with reverence and awe."

DANIEL THE BELOVED OF JEHOVAH

SERIES XI

THE MIRACULOUS DELIVERANCE

"Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, 0 king, nor the decree that thou hast signed, but maketh his petition three times a day."--Dan. 6:13.

FROM the human standpoint it would appear that there was no possible way of escape for Daniel. He undoubtedly knew of the hatred is of these men, and also of the wicked and wily snare or trap they had laid for him. It would be of no use for him to make complaint to the king against them -- to do so would be "to indict all the officials of the realm, and to dash himself to destruction against the combination of numbers. To remonstrate with the king against the decree would seem like taking sides against a popular sentiment of the nation, present him in the attitude of a revolutionist trying to set aside one of the proudest traditions and most sacred political doctrines of the Medes and Persians, and make him appear to be a disloyal opposer of the king's acknowledged honor and dignity. To abandon his position and flee the country would show a cowardly spirit, and had but little promise of success. Indeed, he was so hedged on all sides that nothing seemed left for him as a true servant of Jehovah, but to compose himself to his fate, go on with his accustomed devotions and meekly trust the result to God." -- Seiss.

THE MAN OF PRAYER

He chose, as we know he would, the latter course, and simply continued in the performance of his accustomed duties; and when he "knew that the writing was signed, he went to his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." He did not do this in an ostentatious manner, as if by so doing to parade his piety, to show that he was a worshiper of God; neither was he held back by a fear of punishment from engaging in his accustomed daily devotions. This was his customary time and place of prayer; and the manner he offered up his devotions to God was the same as he had done aforetime. The chamber or upper room, it is most reasonable to suppose, was the most retired place in the house, and one in which he would be the least liable to be seen or beard. For this very reason he had aforetime selected this as a sacred spot to offer his devotions.

Nothing else now remained to hinder the wicked plot from reaching a successful termination, but for some of these men to intrude upon Daniel in his daily devotion and worship of his God, This was a very easy task, for it is evident that they were well aware of these religious habits of the Medo-Persian Prime Minister. They knew where as well as when to find him engaged in his accustomed devotions and they assembled for the purpose and found him.

Accompanied with a sufficient number of witnesses to the fact that he had disobeyed the king's decree, a deputation of these counselors again sought an entrance into the king's presence; and one of their number, with assumed hypocritical indignation at Daniel's act, thus addressed the monarch: "Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, 0 king, shall be cast into the den of lions?" The unsuspecting king gave answer: "The thing is true, according to the law of the Medes and Persians, which altereth not." It seems very clear that up to this time the king had not suspected his counselors of having a sinister motive in getting him to sign this decree. Indeed, it was just at this stage of the whole affair that the wicked plotters first mentioned the name of Daniel. It was, doubtless, a complete sur prise to the king when he heard their accusation against his faithful servant in the words now addressed to him: "That Daniel, which is of the children of the captivity of Judah, regardeth not thee, 0 king, nor the decree that thou hast signed, but maketh his petition three times a day."

"THE LAWS OF THE MEDES AND PERSIANS"

It is not difficult to imagine how great was the king's amazement and sorrow as he realized what his hastiness in signing the decree had led to. However, it was of no manner of use now for him to reproach himself for what his hasty act of folly had wrought. It was certainly a cruel trap that these men had set for both the king and his faithful servant. He had only two courses from which to choose. Should he himself break a law -an act which would be contrary to the customs of the Medes and Persians? or should he take away the life of a man whose character he had come to admire, and whose services he had come to so greatly value? It is positively certain that he was strongly in favor, if it were possible, of repealing or disannulling the decree or setting aside the penalty in Daniel's case; for we read that "he labored till the going down of the sun to deliver him" (Ver. 14), which would mean, doubtless, that he presented all the arguments possible in order to deliver his faithful and guileless officer. It would seem that his efforts were put forth to the end of finding some way whereby the law might be repealed, or the penalty be commuted; but the counselors met every appeal of the king by citing the unchangeableness of the Medo-Persian laws, and were united in their clamorous appeal for the execution of the decree. The king was compelled finally to give his consent; and we may rest assured that it was with great sorrow of heart that he ordered that Daniel be brought and be cast into the den of lions. One has thus commented on what would seem to be a weakness on the part of Darius in thus giving way to his counselors:

"Now we must not think that the conduct of Darius on this occasion exhibits to us a pattern of weakness; he did what often falls to the painful duty of many rulers when advised by their ministers, namely to see that the law of the State is carried out. He was far different from Herod who beheaded John the Baptist merely for the sake of keeping his own rash oath. There was a consistency about the conduct of Darius which deserves respect. A law, so long as it exists, must be carried out for the sake of preserving due order . . . among the subjects of the State; but whenever an open injustice is discovered in a particular law, it is not the duty of either rulers or citizens to violate the law, but rather procure the abrogation of it as speedily as possible. Such a course, however, was not open to Darius, as it was utterly opposed to the fundamental character of the Medes and Persians to alter the law. Accordingly nothing remained for the king but to see that this hastily made decree was rigidly enforced." And in accordance with this law Daniel was cast into the den of lions.

"This was supposed to be the end of the noble president -- sad end of a man so great, so faithful and so good! Those who hated him rejoiced over their murderous success, and now considered their fortunes made. But 'the triumphing of the wicked is short, and the joy of the hypocrite but for a moment.' God had not forsaken His servant, and a Higher than Darius had decreed that he should not thus perish before his enemies. Jehovah holdeth in His hand the devices of men and the savageness of beasts. He can bring to naught the machination of princes, and, shut the mouths of lions."

The wicked conspirators were so desirous and determined that their nefarious purpose should not be thwarted, that not only did they close up the entrance to the den with a great stone, but they, doubtless, persuaded the king to cause it to be sealed with his own signet as well as that of his lords, "in order that the purpose might not be changed concerning Daniel." It would seem that they feared if this extra security was not taken, the king might himself release him.

It is evident that the king had not given up all hope, for as Daniel was being cast into the den of lions, he said to him, "Thy God, whom thou servest continually, He will deliver thee." These words show that the king continued to have entire confidence in Daniel even up to the last. There is nothing strange in the fact that the king expressed himself as believing that the God of Daniel would deliver him, for it was a common belief among the heathen that their gods would interpose in behalf of the righteous, and particularly in behalf of their worshipers. "Darius, undoubtedly, in accordance with the prevailing belief, regarded the God whom Daniel worshiped as a god, though not as exclusively the true God. He had the same confidence in Him that he had in any god worshiped by foreigners-and probably regarded Him as the tutelary divinity of the land of Palestine, and the Hebrew people."

THE SLEEPLESS NIGHT

We next read that after closing the den "the king went to his palace and passed the night fasting." This evidently means that he went without his accustomed evening meal. Daniel was cast into the den soon after sunset, and it was the custom of those times to have the last meal after this time. There can be no question concerning the great sorrow and anxiety of the king. He may possibly have tried to console himself with the thought that he had done his duty. However, this would not mitigate his sorrow and regret at what seemed to be the fate of Daniel. There would continually arise in his mind the thought that he had done wrong -- that he ought to have broken and thus disannulled his own law to save his faithful officer. The sacred narrative informs us that he passed a sleepless night. Nothing could be done to turn his thoughts away from his faithful servant.

Meanwhile, Daniel passed the night alone among the lions. Alone, but not alone? The same Almighty One who had been with him all the many years he had sought to serve and honor Him, did not leave him now. His ever watchful eye sees all that occurs, and never does He leave His servants alone. We are not told how Daniel passed the night, but we may be sure that he who had learned to pray and to trust himself to the care of his God, did not fail to profit by that which he had learned.

At last the morning dawned, and the anxious, worn out, restless king arose very early, and went in haste to the den of lions. When he came to the den, "he cried with a lamentable voice unto Daniel . . . 0 Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions ?" Up from among the lions came the welcome words: "0 king, live forever." It is utterly impossible to describe in words the feelings of the anxious king! What relief from the anxiety and remorse which he had been enduring! And what unbounded joy came to him as he heard the voice of his faithful officer: "My God hath sent His angel, and hath shut the lions' mouths, that they have not hurt me; forasmuch as before Him innocency was found in me; and also before thee, O king, have I done no hurt."

The king's question was answered. Daniel's God had delivered him. And from the king's own words that are recorded in a decree which he issued afterwards, and which he sent forth to all the world, there can be no question with regard to his belief that it was Daniel's God who had interposed and sent an angel to protect and deliver His faithful servant

DANIEL PRESERVED FOR FUTURE SERVICE

This was not the first time that Daniel had been ministered to by an angel. In the first and the third years of Belshazzar, in the wonderful visions of future events that passed before Daniel's view, angels appear, and one of them unfolds to him the meaning of the visions. Daniel does not inform us whether the angel was visible or not, but it seems quite reasonable to believe that the angel was seen by the Prophet. It would be in this way, as was evidently designed, that Daniel would more certainly know that his deliverance was accomplished by special Divine interposition. Not that God, if He chose to do so, could not have delivered His servant in other ways. It is very evident that Daniel believed that a miracle had been wrought; and there could have been no more fitting occasion for such a display of God's wonder-working power. The lesson that was very evidently designed to be impressed on the mind of the king, and through him on the minds of his subjects, was sufficient reason for a miracle to be wrought, and was worthy of Divine interposition. In a time when the world had so little knowledge or conception of the true and only God, when people generally -were given over to the worship of imaginary gods, this miracle was God's way of witnessing to them.

Daniel was the representative of the true God, and a member of that nation that had been given His laws. He had undoubtedly made known both by his words and life the great moral law of Jehovah God; and it seemed best to the Lord at this particular time, to preserve the life of His servant. His life work was not yet finished. Visions and revelations were to be given him concerning the future of the chosen people. He was to be further used to encourage and stir up his own nation to go up to the land of their fathers, rebuild their city and temple, and resume again the worship of Jehovah in the place appointed.

QUICK JUDGMENT ON DANIEL'S ACCUSERS

We read that "the king was exceedingly glad for him" -for Daniel. He evidently not only rejoiced because Daniel's life was saved, but also that he could now be restored to his place of usefulness in the kingdom. "So Daniel was taken up gut of the den, and no manner of hurt was found upon him, because he believed in his God."

We next read that "the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and break all their bones in pieces, or ever they came at the bottom of the den." "Verily, the wicked shall fall into their own pit, but the upright shall have good things in possession. Haman hangs on the very gallows which his vaulting pride prepared for faithful Mordecai."

It is very evident that the king at last came to see the trap that was laid for Daniel; and indeed one that was laid for himself in the sense that it brought him into a position where it was impossible for him to save his faithful minister, Daniel. It was but the work of a moment to rescue Daniel, and then to see justice measured out to the men who had been the instigators of this cruel plot. There is some ground for believing, according to Mr. Deane in his work, Daniel; His Life and Times, that "during the long discussion on the previous day, another compact had been made between Darius and the satraps, besides that to which we have already referred, that in case Daniel should come out unhurt, the accusers should forfeit their lives. Whether Daniel interceded for them, we are not told; but without delay all the accusers (not the hundred and twenty satraps and the two presidents, as some have imagined) and their wives and children were sent to experience the same fate that they designed for Daniel."

Josephus here introduces another, a singular feature to the narrative. He informs us that the accusers on hearing the sentence pronounced against themselves said to the king that the lions had been recently fed , and for this reason failed to devour Daniel. At these words the king ordered the lions to be well fed, and then cast the men into the den that he might see whether the lions when full would touch them or not. "And," Josephus says, "it appeared plain to Darius after the princes had been cast to the wild beasts, that it was God who preserved Daniel, for the lions spared none of them, but tore them in pieces as if they had been very hungry and wanted food."

Mr. Deane in commenting on these words of Josephus says: "This account is interesting chiefly from the manner in which it illustrates the tendency of a later age to magnify the miracles that occurred in the time of a past generation. The two miracles that occurred were Daniel's calmness, which converted the king, and Daniel's deliverance, which resulted in the name of the true God being proclaimed during the Persian Empire. But it seems as if Josephus invented a further- miracle merely for the sake of telling a humorous story. God does not work miracles lavishly. For those recorded in Scripture, we can trace a reason; for the Apocryphal miracles none at all. It is not for us to invent new miracles, but to adore with all reverence and love that wonderful hand 'which delivereth and rescueth, and worketh signs and wonders in heaven and earth, which hath delivered Daniel from the hand of the lions.'"--Dan. 6:27.

THE CHRISTIAN'S ARDUOUS TASK

"Whatsoever a man soweth, that shall he also reap." -- Gal. 6:7

While it is true as respects all humanity that there is a general law in operation, the effect of which is that a sowing of thoughts, words, and deeds will ultimately bring a corresponding reaping of character and consequences, yet it is most manifest that the Apostle is particularly addressing those who are especially enlightened and who have the opportunity of engaging in a sowing that the world does not have.

The world does not engage in the sowing and reaping that the Apostle speaks of; only the Church do so. The Church is composed of those who have heard the Voice of God offering forgiveness of sins through Jesus Christ -- to all those who become his disciples -- offering also Divine assistance and begetting of the Holy Spirit to a new nature, and to glory, honor, and immortality. All who have really and truly become followers of Christ, who have taken up their cross and have covenanted self-denial in walking in the footsteps of the Master -- these alone are true Christians.

It is for these to order their steps in harmony with the Lord's leadings and to know that the results of their lives shall be in proportion as they follow their covenant of sacrifice and faithfulness as disciples of Jesus. These have covenanted to give up the world, its aims, its objects, its ambitions -- to sacrifice all these, that they may become "heirs of God and joint-heirs with Christ" Jesus their Lord in the heavenly inheritance. -- Rom. 8:17.

These should understand that it is not sufficient to agree to sow to the Spirit, but that the reaping of spiritual blessings and of heart development will depend upon their faithfulness in sowing to these ends. "He that soweth to the Spirit" -- he that lives a spiritual life, seeking to serve the will or Spirit of God in all of his thoughts, words, and deeds -- will reap the largest crop of spiritual development in the various qualities which go to make up the character-likeness of the Lord Jesus Christ.

On the other hand, those who sow to the flesh -- those who live after the flesh, seeking to please their own flesh, seeking to do according to their fleshly minds or wills, or seeking to please the fleshly minds or wills of their relatives -- these must expect that in their case the flesh thus cultivated will only grow the stronger in power to control their lives, and that they will make proportionately less progress along the lines of the Spirit.

In other words, the Apostle explains that every time we give heed to the fleshly inclinations of our fallen natures, we are hindering our own spiritual progress, and that the tendency of all such yielding to the flesh is toward corruption, toward death. On the other hand, to whatever extent we mortify the inclinations of the flesh, and seek to live in harmony with the Spirit of the Lord, in that same proportion we shall grow strong spiritually, and be prepared for the everlasting life on the spirit plane which God has promised to those who shall demonstrate their love for Him and their loyalty to the principles of righteousness.

This does not mean that only those who attain the complete mastery of the flesh will receive any blessing from the Lord, but that unless we manifest to the Lord an appreciation of the spiritual things, we shall not make progress therein, shall not be fit for everlasting life and shall not receive it; whereas, on the contrary, if our conduct shall manifest to the Lord our love for Truth and righteousness and our desire to please Him, however weak our flesh, He will account such worthy of everlasting life, knowing that when they shall have the perfect bodies of the resurrection, they will be glad to live in absolute harmony with the Divine arrangements. Thus the Apostle on another occasion wrote, "The righteousness of the Law is fulfilled in us, who are walking not after the flesh, but after the Spirit." -- Rom. 8:4.

FAITHFUL CONTINUANCE IN WELL-DOING

In verses 9 and 10, the Apostle draws his argument to a conclusion. All who wish to do right-all who wish to live according to the lines marked out by the Holy Spirit through the words of Jesus and the Apostlesshould not only start out well by making a full consecration, but should continue faithful, and not be weary of striving against sin and of being faithful to righteousness.

God is seeking to develop and to fix character in His people; and in due time, after they shall have suffered awhile, fought and battled for a time against the weaknesses of the flesh, they will reap the reward; they will get the new bodies that God has promised-the Resurrection bodies. Then their battling and trials will all be ended; for the new bodies will be in perfect accord with the new will, and there will be no cause of conflict between the two. The work of grace will then go grandly forward, through them, for the blessing of the world.

And, says the Apostle, let us not merely avoid harshness toward those who have been overtaken in a fault, let us not merely guard ourselves that we shall sow to the spirit and not to the flesh, and let us not merely avoid weariness in this good way, but let us additionally, "as we find opportunity, do good unto all men, especially to those who are of the household of faith." In so doing, we shall be copying our Heavenly Father's character. He is the Fountain of Blessing. From Him come the blessings of the present life-the sunshine and the rain--upon both the just and the unjust, upon the evil and the good.

As the Heavenly Father is continually giving blessings, rather than seeking favors, so we as His advanced and developed children are to seek to have the same character likeness, the- same disposition, the same mind, namely a disposition to do good to everybody, but especially an earnest desire to do good unto all who are the Lord's children--unto all who are of the household of faith.

JESUS WAS THERE

Dear Brethren:

It is upon my heart to write you briefly regarding the fellowship we enjoyed recently in Atlantic City. The thought which comes first to mind is that Jesus was there.

The one-day Convention held in Atlantic City on September 9, 1923 is now in the past, and as in the case of other conventions, many of the details are gradually receding from our memory. Should every other memory fade, though, none of the brethren privileged to assemble themselves together on that occasion would have difficulty in remembering that Jesus was indeed in our midst. With happy faces the redeemed of the Lord said so. (Psa. 107: 2.) Friends from New York, Philadelphia, Wilmington, Millville, and other places rejoiced together with the friends of the Home Class in Atlantic City and found fresh encouragement in noting the same spirit operating in each other's lives, as our Father brings "His workmanship" to a completion.

The necessity for patient continuance in well-doing seemed to be uppermost in the thought and expression of the friends during the Testimony Meeting, and all our minds were impressed with the importance of this element of character, without which, as the Apostle enjoins, our characters cannot be made complete.-Jas. 1: 4.

In one address from the platform we were reminded of the value of a clear knowledge of our gracious God, and of His glorious Plan, and of the arrangement whereby our Father permits the fragrancy of the knowledge of Himself to be diffused by us. (2 Cor. 2: 14, Diaglott.) The love of God was the theme of another address, and for a season we listened to words which sought to stir us up to grasp a little more of the length and breadth and height and depth of the love of God, which passeth knowledge. In the closing discourse, the speaker brought to our attention the graciousness of our Lord Jesus in the ,case of the Apostle Peter. "Even when He chideth, tender is His tone." Our attention was also drawn to the reality of Peter's repentance, so completely manifested in his subsequent career; and to the comfort we too may derive from the knowledge that just as Jesus prayed for Peter that his faith should not fail, so now Jesus as our Advocate "ever liveth to make intercession for us."

May the spirit of God and of Jesus, which found opportunity to manifest itself in so many ways during this brief convention season now past, continue to possess us, and to sway our every thought in the days that may yet await us.

Your brother in Him

P.L.R.--N. Y.

VOL. VI. October 15, 1923 No. 20

TRIALS ESSENTIAL TO CHARACTER DEVELOPMENT

"My brethren, count- it all joy when ye fall into divers temptations."-- James 1 :2.

ALL those who have been called of the Lord during this Gospel Age are called with what the Apostle Paul styles the High Calling (Phil. 3: 14), the Heavenly Calling (Heb. 3: 1), which is a call to share with Jesus in His glory, honor, and immortality. But the call is not the decision in the matter; it is merely an invitation with certain definite conditions. We are called, not only to righteousness, but to walk in the Master's footsteps of suffering and self-sacrifice. These are the only terms on which any are received as disciples of Christ. We understand the Scriptures to teach that during. the Millennial Age there will be other terms of acceptance with God, offered the world. But there are no conditions offered now other than those of becoming followers and disciples of Jesus, to walk as He walked.

The Apostle James intimates that temptations may overtake these followers of Christ, into which they will fall as into a snare. As for an army, traps are set by the enemy, so the great Adversary sets traps and snares for us. He endeavors to misguide our minds and to lead us away from proper conceptions of truth and righteousness. We should be very careful to avoid his snares. Nevertheless, in spite of diligence, we may fall into a trap.

The Apostle says we are to rejoice when we fall into various temptations-not that we are to rejoice if we fall into sin when tempted, but that we may rejoice if we find ourselves suddenly precipitated into temptation. Temptation is not sin.' If we could but keep in mind the fact that every temptation, every trial, every persecution, every difficulty in life, permitted to come upon us who have made the covenant of sacrifice with the Lord, is intended to prove its, to test our love, to see whether or not our characters are fixed, rooted and grounded in righteous ness and being built up in love, it would put all these trials, difficulties and temptations in a new light before us, and greatly assist us in fighting a good fight and overcoming. When we find ourselves suddenly in temptation, trial, we should say, If by these temptations, or trials, the Lord is proving my love and devotion to Him, then, how ever trifling they may be or however important, I will diligently use them as favorable opportunities to demonstrate to my Lord the fullness of my love and devotion to Him and His cause. I must fight a good fight against this thing-the world, the flesh or the Adversary -- whatever it might be that had brought the snare.

Thus viewed and thus met we can rejoice in every such experience; every trial and every difficulty will prove a blessing; for we shall, first of all, have an opportunity to show the Lord that we will endure, and not compromise His cause or our own position as His servants. We can rejoice also because we, know that under such trials our characters will make advancement toward crystallization, if we overcome; and because we know that the Lord would not let us fall into any temptation which He would not cause to work out for us a blessing if we are wholly loyal. Let us dwell often upon the words of the Apostles: "Beloved, count it all joy when ye fall into divers temptations." "Greatly rejoice, though now for a season ye are in manifold temptation, that the trial of your faith, being much more precious than of gold that perisheth, though it be tried by fire, might be found unto praise and honor and glory at the appearing of Jesus Christ." "Blessed is the man that endureth [faithfully under] temptation; for after his trials he will receive the crown of life which the Lord hath promised to them that love Him." "These light afflictions, which are but for a moment, work out for us a far more 'exceeding and eternal weight of glory" -- if rightly utilized; if, we are rightly exercised by them. -- Peter 1:7; James 1:2, 12.

"HE THAT ENDURETH"

We are assured that those who love the Lord, and who because of this will receive the Kingdom, will be those whose love will have been tested by trials and temptations on the way. Those who do not love the Lord with all their hearts-in whom self or some other idol has first place-will be seduced by the world, the flesh, or the Adversary, into some form of rebellion against the Divine Word or Divine providences. They will have schemes and theories which they will prefer to the Lord's Plan. These when analyzed will usually be found to be based either upon selfishness or upon ambition or an evil spirit of envy, hatred, etc. The Lord's leading and the Lord's words lose their attraction to such, and they lose their interest correspondingly. Like those who turned away from the Lord at the First Advent, declaring, "This is a hard saying," they walk no more with Him.

As there are some substances which are short and brittle, so are there some which have fiber, strength, endurance. The Lord chooses for Himself such characters as have the strong, enduring qualities-fortitude, patience. long-suffering, etc. Some there are who walk close to the Lord, who will not be driven from. Him by any of the arts and wiles of the Adversary. They are such as are at heart fully the Lord's-not their own; they follow wherever the Lord may lead, because they have no will except the will of God. These will follow the Lord in the Narrow Way of trial, discipline and testings during the present life, and by and by, as He has declared, "They shall walk with Me in white; for they are worthy."--Rev. 3:4.

He who escapes all trials and temptations and difficulties has every reason to doubt that he is really in relationship to God as a son. If he were a son, the Lord would surely find it necessary to give him trials and difficulties. If he does not have these he should 'go to the Father and make sure that' there is no impediment on his part-make sure that he has put himself in the proper place, where he can be prepared for the Kingdom. "Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth."--Heb. 12:6.

FAILURES AS "STEPPING-STONES"

All will rejoice when the testings are over and we are accepted as overcomers, to share with the Lord in His Throne. But patience, trust and love must first do a refining work in our hearts, making us mellow, sub missive and obedient to God. Let the good work go on! Let us rejoice if our trials have made us stronger in character, more humble and Christlike, more aware of our blemishes and imperfections, more watchful and earnest in our endeavors to correct them so far as possible.

Even the conflicts in which we have had only partial victory may have resulted in blessings to us. Even in those experiences where we have suffered absolute failure, there may be, through the humiliation and the pain of de feat, a strengthening of our character, a firm determination for greater watchfulness in that direction, and a more fervent prayer for the Lord's sustaining grace, the need of which has been more deeply impressed upon our hearts. Thus even failures may become "stepping-stones" by which we rise toward God and Heaven. Only through much tribulation shall we enter the Kingdom of Heaven at all. if, therefore, the Lord's people find themselves involved in temptations, tribulations, instead of feeling downcast they are to rejoice and say, These are evidences that the Lord is preparing me for a place in the Kingdom. This should give one courage to fight the good fight against the world, the flesh and the Adversary. The flesh is suffering; but the new mind, the new will, has this joy; and the New Creature can rejoice, knowing that these trials are not for his harm, but for his good. -- 1 Peter 4:13.

A WAY OF ESCAPE PROVIDED

The Heavenly Father will with every temptation provide a way of escape. Hence when we find ourselves in difficulty we are to say, The Heavenly Father is permitting this trial-the Lord Jesus will help me, and so I will rejoice in the fact that the Lord will not allow me to be overthrown; for He has promised that all things shall work out for my good.

As our text expressly says: We are to count it all joy when we fall into temptations-not when we walk into them. We are not to seek temptation. In our own fallen condition and that of those around us, with the Adversary alert to harm us, we know that there will be plenty of temptations without our walking into them. But if we fall into temptation we are to say, I have been striving against this thing, but the Lord has permitted it; and there must, therefore, come some blessing out of it for me. Even temptations that come through negligence are not to be disesteemed. Some of our greatest lessons in carefulness have resulted from the effect of our own carelessness.

Our joy is largely dependent upon our study of the Word and our knowledge of the precious promises contained therein for those who overcome. The Lord wants those who will endure a great fight of afflictions, who will endure patiently, though the temptations continue long and the tribulations become more and more severe. Rut if they should lose faith, all their previous good resolutions and standing for what is right would not make them overcomers.

These trials are intended to develop in us patience that this quality may be deeply ingrained. We are building character for all eternity; and patience could not be thus developed and maintained except by repeated difficulties, tests--by our resolving again and again to be stronger and firmer in building the character-likeness of our Heavenly Father and our Lord Jesus Christ.

A WORD OF WARNING

'To those who are of this anointed, company and who are striving to attain the glory promised to the faithful followers of Christ, the Apostle Peter issues a word of warning. In the first chapter of his second Epistle, he urges the Church to add quality after quality of character-preparation, that thus they may be fitted for the glorious things that God has promised to the faithful. He specifies faith as the primary qualification. To this he says that we are to add fortitude, knowledge, patience, self-control, godliness, brotherly kindness and a broad, generous love for all mankind. The reason why the Scriptures declare that our judgment will be according to our faith is that while in the flesh we shall never be able to perform works such as God could approve.

What God approves is the New Creature. By exercising faith and by demonstrating loyalty these New Creatures will be able to please Him, and to work out the proper character as enjoined in His Word, developing the fruits and graces of the Holy Spirit. "If ye do these things," says the Apostle, "ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Savior, Jesus Christ."

Faith is necessary all along the line. Without faith we could not have courage to go on. If we did not have faith what would be our source of' encouragement? The fall mentioned in the text above quoted (2 Peter 1:10), is evidently a fall from the position to which we have been invited and to which invitation we respond. We were called to be joint-heirs with our Lord. If we are obedient to the Word of the Lord and are properly exercised by the experiences which are given us in the School of Christ , we shall gain His approval; for "Faithful is He that hath called us," If there is a fall in our case, it will be due to failure to do our part. If we fail to cultivate character, we shall fail to gain the Kingdom.

CAUSES INDUCING A FALL

Among those who fall some will fall more seriously than others. Those who fail to go on will receive certain tests which will determine whether they will turn back to the world or will continue in the Narrow Way. Some will fail in that they will not manifest sufficient zeal. These will come through great tribulations. If by these experiences they are brought to a full loyalty to the Lord, they will be granted everlasting life, but not on so high a, plane as if they had not failed in their manifestation of zeal for the Lord, and of faith, energy, and perseverance in doing the Lord's will.

Again, from lack of zeal in the Lord's service or from cultivating a spirit of bitterness, one may deteriorate until he becomes an enemy of the Lord, loving sin rather than righteousness.

Dear brethren, let us take heed to our ways. Let us earnestly cultivate the fruits of the Spirit, that we may indeed be presented "faultless before the presence of His glory with exceeding joy."

ISRAEL IN THE MIDST OF THE NATIONS

"Look unto Me and be ye saved, all the ends of the earth."--Isa. 45: 22; Josh. 1: 1-8.

THE nation of Israel needed special encouragement as they were about to enter. the promised land of Canaan notwithstanding the fact that they had been forty years in preparation for this very event; especially as they realized that they were confronted with problems, tests, and difficulties never before encountered. Indeed it was in Joshua's time that the Lord was accomplishing what later on He referred to by the mouth of Ezekiel: "Thus saith the Lord God; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her."--Ezek. 5: 5.

The river Jordan was to be crossed, and at this particular time of the year it was swollen and large; the enemy, ready to repulse their advances, was keen and on the alert and better used to warfare than they. If they should, succeed in crossing the river in the face of their enemies it would appear to mean a great expenditure of energy and a great loss of l