Truths for Young Christians

In our last chapter we briefly considered the Christian's walk, his life, himself in short, as practically shown in this world. We now turn to consider his work, a subject as distinct, as we have seen, as a man's life and habits are from his daily business, although he may carry the one into the other, Perhaps it can hardly be said which is the more important, when both are supremely so: still this, at least, is clear, that the walk must come first, and that work only is right which is accompanied by and flows from a godly walk.

Mary and Martha

There can be no doubt as to the importance of this question, which some would exalt at the expense of the inner life, others vice versa. The latter often think they are taking "Mary's part", and that workers are only "Marthas" after all, forgetful that the most blessed work ever done on earth was done by Mary (John 12), who lavished her money and care on the Lord's feet, at which also she laid her glory. (1 Cor. 11:15.) Who, then, are at Christ's feet now? The answer is not hard to give: not the poor, merely as such (John 12:8), but the poor of His flock on every side of us, needing our love and care.

What Scripture Says

Let us just glance at what Scripture has to say on the subject: We are created in Christ unto good works (Eph. 2:10), we are also exhorted to be careful to maintain good works (Titus 3:8-14), to be fruitful in them (Col. 1:10), to be perfect in them (Heb. 3:21), to be prepared or ready to every good work (2 Tim. 2:21, Titus 3:1), to be rich in them (1 Tim. 6:18), to be established in them (2 Thess. 2:17), to be zealous in them (Titus 2:14), to abound in them (2 Cor. 9:8), and to provoke one another to them (Heb. 10:24). Beloved reader what do we really know of all this?

One thing we must be very clear about; and that is, because we have received salvation without working, we are not to lead idle lives ever afterward, put to shame by earnest, though mistaken, souls, who are, alas! thinking to win heaven by their good deeds. On the contrary, every Christian has his work to do in this world for Christ.

What Is My Work?

Dear reader, do you know yours? or is it possible that having been a Christian one year, two years, ten years, twenty years, as you read this, you find it impossible to answer the question clearly and decidedly, "What is my work in this world for Christ?" The night is far spent, but it is not yet gone; let us, then, "who are not of the night, but of the day," wake up and cease to slumber in our privileges and begin our long-neglected work at once.

“But what is my work?" you say.

Ah! that is a sad question for us to have to ask if we have been Christians any time at all; but if sincerely asked of God, even though so late, it will surely be answered. It is surely a most important question, for we are all members of Christ's body, and the hand cannot do the seeing, nor the eye the walking, nor the feet the talking, nor the tongue the working. The head alone can rightly set each part of the body its appointed work.

Are you, then, doing nothing for Christ?

Well, I try to live like a Christian.

If you are occupied with the Lord, you will live like a Christian; but you have to work for the Lord too. What work do you do for Him?

I am afraid I don't do any!

So it is, then, true that if you died this moment no soul on earth beyond the circle of nature would miss you? Alas! I have heard those who have been Christians for years confess such was the case, so useless did they feel in this world of woe and need. I am sure that many of us are quite unaware of the selfish, and idle lives we often lead. We have got so accustomed to think that if we avoid gross sins, if we are pretty regular in our reading and prayer and in our attendance at meetings and services, that we have done all that can be required of us, that we are positively surprised to hear that we are not quite so satisfactory in the Lord's eyes as in our own, and that for years we have been neglecting, utterly neglecting the Lord's work, our work, and it may be adding to our own sin, by hindering, finding fault with, or looking down upon, those who are more diligent than ourselves. Let no readers of these pages rest satisfied until they both know their work and are doing it.

God Will Guide the Willing

But again the question is asked, "How am I to know what my work is?”

God's principle is, "If any man will do His will" (John 7:17); there must be first a willing mind (2 Cor. 8:12). If the Lord sees you humbly taking up what is nearest your hand, in dependence upon Him, He will show you if He would have you continue in it, or if not, He will certainly lead you into what He has ready for you. Study the parables of the talents and the pounds, and see what bearing they have on this subject; also Rev. 22:12.

Christ Must Be the Object

We must be clear in our work that Christ is the object; not that we are not to delight in it, and be zealous and active in it, but even in our hearts, the motive, the mainspring, that produces the zeal and activity, must be Christ. Otherwise the work may be useful and may be highly praised of men, but we shall get no reward, and our work loses its character of a sacrifice of a sweet smelling savor to the Lord. It is the fragrance of Christ's name that gives the value to all we do in God's sight. Busy bodies are no more use to God than lazy bodies, and are often more hurtful to others.

(Continued and to be Continued.)

Truths for Young Christians: Worldly Amusements

Chapter 17.

WORLDLY AMUSEMENTS.

We have seen in a previous paper that the Christian is not to identify himself with the world, as such, religiously or socially, and have had abundant Scripture proofs that all such associations are condemned by God. If such connections then with the world, many of them for good and unselfish objects, are condemned by the Word, it is easy to see there can be no justification of joining with the world merely for one's own pleasure.

Cricket Clubs, Etc

In the present day, when nearly all games and amusements have their special clubs and organizations, a young Christian is often very hardly pushed to join one or another. Some, indeed, may join willingly from various reasons, such as better to enjoy themselves, or perhaps thinking to do others good by a little Christian influence, etc. Instances, however, are exceedingly rare where any good has been effected by this means; too often the result is the other way, and the Christian soon acquires the worldly tastes that characterize his associates. When this is the case, he has only himself to blame for taking the wrong step at the outset, for with the Bible (2 Cor. 6) in our hands, we must characterize as wrong, contrary to, and beneath true Christian walk, any alliances for pleasure with the world.

In this, reluctant as we are to lay down any law, or to make any path narrower than God has made it, we must include all rowing, cricket, football, tennis, bicycle and other clubs. Of course, when boys are at school together, the case is quite different, and the amusements as well as the studies are largely regulated by others. We speak of those who have left school, and are free agents, and we must repeat that for any such to join a worldly club for any purpose of pleasure or amusement is beneath their calling as Christians, and contrary to the Word of God.

Recreation and Exercise Are Profitable

Recreation and exercise are recognized by the Word as profitable for a little (1 Tim. 4:7, R. V.), meaning, we believe, for a short time (that is this life), but these can be taken and enjoyed without joining clubs. No doubt there is not the same scope or the same advantages. An eleven often cannot be made up for cricket, or a full crew for rowing. This is true, but here the child of God must take his stand, and deliberately counting the cost, be prepared to suffer all inconveniences that may arise from his being true to Christ.

An old Christian may not think it much for a young man to refuse one club after another that is pressed upon him, for he, if not too devoted a Christian, is at any rate too old to care for such things. But Christ knows, and Christ will not forget, what it costs at such a time to refuse resolutely for His sake, and His smile and approval is surely well worth the inconveniences that may follow. As the Christian grows in years, however, he begins to feel that to spend hours in mere recreation and amusement is no longer necessary, and he finds that he can combine some variety of work for the Lord with his recreation, so as not absolutely to spend all the time on himself. Long walks can often be combined with profitable visits, and change of scene and air with looking up the scattered saints of God, that seldom get a help; in many ways the believer who seeks to redeem the time, "and who feels that the Lord is at hand," can and will seek to turn even his hours of recreation to good account.

A Christian in the World

But what shall we say if we look at the other side of the picture, no longer considering those who desire in all things to glorify Christ, but those who, though still His (at least professedly), are worldly in heart, who are seen at concerts, flower shows, cricket matches, athletic sports, etc., if not actively engaged at least pleased spectators, surrounded with worldly friends, and being for the moment, not only in, but of the world? What a description we get of the world (say at a concert) in Job, "They take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us; for we desire not the knowledge of Thy ways" (Job 21:12-14)! And can you, dear reader, feel happy in being one of such a company? O, how true it is for a believer when seeking his amusement in such a way, "Even in laughter the heart is sorrowful, and the end of that mirth is heaviness." (Prov. 14:13). The reflections next morning when the Word is opened, and we are alone with God, are not pleasant, and too often the amusements of the evening lead to the neglect of the Bible in the morning. This is repeated until the soul becomes deadened under the round of worldly gaiety and want of spiritual food, while the outward course can only be characterized by, "Lovers of pleasure rather than lovers of God" (2 Tim. 3:4). Surely all would shrink from such a brand.

Satan's Devices

But Satan is clever, he is subtle; and if we turn from worldly amusements, he will mix them with religion to suit us; and the deluded Christian, following his own will, and not guided by God, substitutes the oratorio for the concert, the bazaar for the flower show, and thinks himself at last consistent. Alas! he has only made matters worse. What can be more blasphemous to the ears of Almighty God, what more offensive to Christ, than to hear the most sublime passages of the Word of God sung by those who openly reject Him? At first sight it certainly does seem incredible that any true Christian could be found willing to listen to the sacred sorrows of His Savior sung by some professional vocalist or "prima donna." The mixture seems so horrible that surely it is a masterpiece of Satan's skill to lead Christians to believe that their presence at oratorios is better than at concerts. Bazaars, too, are another specious, though not so repulsive, a form of mixing up what God has forever separated by the grave of Christ-His church, and this present evil world.

The one who is following Christ is found at none of these places. Indeed, to be there would be a pain and no pleasure to him. His happiness is in Christ and in Christ's people. How, then, can he find it in that world that crucified his Lord. Besides, he is better employed. He does not stand about idle, waiting for Satan to send him off on some errand, for surely it is true that "idlers are the devil's workmen," but he is busy in work for his Master, seeking to send to Him a good account of every day that he lives, and to account to Him fully for every talent entrusted to his charge. We trust enough has been said to show that although recreative exercises are perfectly legitimate and needful for the young Christian, all distinctly worldly amusements, clubs, and other associations are not for the one who desires to be true to Christ, and to obey the Word of God.

Truths for Young Christians: Deceit and Lying

Chapter 16.

DECEIT AND LYING.

This Is One of the Special Sins Connected With the Tongue, That Unruly Member Which No Man Can Tame. Over and Over Again It Is Emphatically Forbidden and Condemned by the God of Truth (Col. 3:9; 1 Peter 3:10; Prov. 24:28; Prov. 12:22, Etc.). When Peter Speaks of the Life of the Lord, NO DECEIT IN CHRIST, As an Example for Us to Copy, He Emphatically Points Out That No Deceit Was Found in His Mouth. Those Who Are Deceitful Are Therefore Evidently Most Unlike Christ; but Not Only so, but Those Who Practice Lying Are Children of Satan ( John 8:44), and Are Expressly Excluded From Heaven (Rev. 21:27; 22:18), and Condemned to Hell (Rev. 21:8). As We Write for Those Who Are Professedly Children of God, in Looking at a Few Examples of This Fearful Sin in Scripture, We Will Only Take Those Where a Child of God, or at Least a Professor, Is Concerned.

Lying Through Fear

We find, in Gen. 18:15, Sarah telling a direct lie through fear. How often is this the case, resulting from having done or said something we are ashamed of? It may be a right thing, and we are thus ashamed of Christ; or, it may be a wrong thing, and we are ashamed of being found cut. In either case a lie slips from our lips ere we are aware. The radical cure for this is not to do what we are ashamed of; or, if the thing is right, not to be ashamed of what we do. If, however, we have slipped into a sin, let us not add to it by another, but if the lie is about to leave our lips, let the thought "GOD HEARS ME" instantaneously arrest it. A lie of this sort to screen oneself is, perhaps, the most contemptible kind, despised alike by Christians and men of the world. Having thus looked at it, let us resolutely avoid it, even in the smallest things, and never lend our tongues to such mean deceit.

Lying for Our Own Advantage

The next instance is in Gen. 27:19, when Jacob tells a direct lie for his own advantage-another despicable variety of this hydra-headed sin. Mark, too, Jacob was a child of God, and the result is that through the next thirty years of his life he suffered from the consequences of his sin; by which, too, he gained nothing, for God would have given him all in due time. Have any of my readers fallen victims to this sin? Making haste to be rich, or improve their position, or in some way run in advance of God; have they ever, through selfish motives, told a lie? If so, I am sure they have suffered since, and there can be no real restoration until that lie is confessed not only to God but to man. Too often, alas! one lie leads to another, as in Jacob's case, and once embarked on this fatal course who can tell what the end will be? Oh! beloved reader, I plead with you: never, never allow yourself to tell a lie for your own advantage. Think for one moment what a horrible denial such a sin is of all that Jesus ever was or did.

Lying to Cover a Sin

Passing over several, we come to David, who was guilty both of lying (1 Sam. 21:2) and deceit (2 Sam. 11) of the most fearful character by which he sought to cover up an awful sin, thereby making it twice as bad. O, how often some previous sin is the cause of a long course of deceit and lying. Beloved friends, let us, above all things, seek to be straight with God, with our fellow-men, with ourselves; and should we fall into a sin, never, never seek to cover it up by another, still worse than the first. A course of deceit positively blights the soul, destroying all simplicity, all joy, all communion. The result of these sins in David's case was a course of sufferings almost unparalleled in their severity from the hands of his own children. Let not us, therefore, think to escape the all-searching eye of God.

Lying From Habit

We find in 1 Kings 13:18, a prophet of God lying in a most wanton manner, without any apparent reason. We find some such characters now, even amongst God's people, some who apparently have no regard for the truth, and find it easier to tell a lie than to avoid it. The only remedy when the disease has so developed is to go straight to God, and cry to Him for strength and daily watchfulness to overcome it. One such case I remember. I noticed that a person was almost always silent, and one day asked the cause. He said that he had been so addicted to lying that he was determined now not to speak at all if he could not speak the direct truth; and, therefore, he seldom opened his lips, and always considered well before he spoke. Deep-rooted sins require some such radical measures.

Two Solemn Cases of Lying

In the New Testament the two solemn cases, one of lying and the other of deceit, in Peter and Ananias, stand out above all others. Peter, forewarned by the Lord, yet strong in his own strength, told three lies to save himself, actually going the length of denying the Savior while he was standing dumb before His accusers. Such sins are, alas! not unknown even now. Many of us are ashamed of showing our colors, and when suddenly asked an unexpected question, through fear or shame, are betrayed into a lie to the triumph of Satan and the grief of our Lord. Let us watch earnestly against this; and, if entrapped, let us follow Peter in his path of restoration. It is remarkable to see that the very one who fell himself is so perfectly restored as not only to be able to charge home the very same sin to the Jews (Acts 3:14), but was also chosen by God to be the executor of His justice on the flagrant deceit of Ananias. This, too, was a wanton sin-a course of deceit being practiced merely to give others a false impression of his generosity, and to appear other than he was. This, alas! is another common variety of this sin. Anxious to stand well in the eyes of our fellow men, rather than in those of God, we do not hesitate sometimes to descend to deceitful practices to appear other than we are, and so get praise from men that we do not deserve. Surely such a course needs only to be named to be condemned by every upright heart. All these instances have been selected from the lives of professing children of God, and will well repay careful consideration; giving, as they do, striking illustrations of the main causes of deceit and lying among Christians. Lies may be told without using the lips; we may act so as to deceive, and seek to excuse ourselves because we have not said what is untrue. This is a worthless subterfuge, and will not stand before God for a moment. All such refuges of lies will He sweep away.

The only way to be happy before Him, and to be in any degree like Christ, is to turn our backs firmly and resolutely on deceit in every shape and form by word or deed; and determine, in God's strength, that we will earnestly seek to say and do nothing that is not absolutely true, thus saving ourselves from reaping the bitter fruits of shame and sorrow that will some day follow. May God help each one of us that is tempted by this sin to overcome it in His strength, and to learn to abhor and hate it because it is so hateful to Christ and so dishonoring to His name.

“The lip of truth shall be established forever, but a lying tongue is but for a moment." (Prov. 12:19.)

Truths for Young Christians: The Sin that Envy Leads to

THE SINS THAT ENVY LEADS TO.

Let us now just sum up from the few examples that we have selected, the crimes which are actually recorded in the Word, as having been committed through the sin of envy. We have seen that THROUGH ENVY, Christ was crucified-Abel was murdered-Joseph and David almost murdered; that it led at different times to hatred-wicked and unscrupulous conduct-lying and blaspheming-rioting and violence- hindering God's work-despising God's servant-lying and reviling-maliciousness-anger-and intense cruelty.

Surely, now that we have laid some part of the horrible form of this vice bare from Scripture, our readers must shudder to think that the root of all these crimes lurks in their hearts. James does not hesitate to say that envy is a root of every evil work. (James 3: 16.) It is worse than wrath or anger, none can stand before envy. (Prov. 27:4.) It hinders growth in grace (1 Peter 2:1,2), is a proof of carnal mindedness, (1 Cor. 3:1, 2), it is one of the works of the flesh (Gal. 5:21), and one to which our spirits are especially liable, (James 4:5,) being produced by the prosperity and good deeds of others, (Eccl. 4:4,) and also by arguments and disputes (1 Tim. 6;4). Now to be forewarned is to be forearmed. Never let us give place to the devil, in allowing envy to sprout and germinate in our hearts; but let us ever check the first risings of an envious spirit.

A Cure for Envy

Seek to rejoice in the prosperity of others, seek to be unselfish; for, after all, envy is only a form of selfishness. Seek the good of others, not your own. Consider the Apostle and High Priest of our profession-Christ Jesus-who was not envious like Adam (Phil. 2), but emptied Himself (lit.), and ended a life of self-abnegation on the cross.

Ask yourself the question, Shall I allow for a moment in my heart the feeling of envy, a feeling which prompted the crucifixion of my Lord?

There is no saying to what length even a child of God may not be led, who once willingly allows this feeling. It grows so very rapidly that from only beginning to be envious of the success, prosperity, and position of another, we may soon begin to hate him, and then to plot against him.

As with pride, so it is with envy: its most horrible and deadly form is when it conceals itself under a cover of zeal for the Lord, and under this or some other religious subterfuge, seeks the evil of another. O! what unmaskings of all such actions will take place at the judgment seat of Christ.

Seek, beloved reader, to be pure from this vice at least, after the fearful warnings the Word of God has given us (remembering especially that it is one of the five sins that hinder our love of the Word of God itself (1 Peter 2)). Real occupation with Christ's glory and interests instead of our own, effectually though unceremoniously, checks not only this but many other sins. It is only the self-seeker who is envious. The servant who can truly say, like his Master, "I seek not my own glory," is surely delivered from a spirit of envy.

May the Lord preserve us from this sin, which is alas! by no means uncommon amongst young as well as old believers.

(Continued)

Truths for Young Christians: Anger Caused by Pride

Chapter 14.

ANGER.

ANGER CAUSED BY PRIDE,

in the person of the wicked Haman, and leading to the attempted destruction of an entire people. The same cause, PRIDE, in Nebuchadnezzar's case, filled him with rage and fury, so that the form of his visage was changed (like Cain's), and led to INTENSE CRUELTY on his part against his victims, which, however, God miraculously overruled. In Jonah's case we find great anger caused by IMPATIENCE, which led him to speak against God. He appears to have so completely given way to it, that in Jonah 4:9, he actually justifies his unrighteous anger to God. In the New Testament we find the anger of Herod leading him to murder all the children of Bethlehem. We further see, in Luke 4:28, that the Jews, stung with JEALOUSY of God's favors to the Gentiles (Luke 4:24-27), sought to MURDER Christ on the very spot, and in Acts 7:54, we find the Jews again filled with HATRED AGAINST CHRIST, actually gnashing on Stephen with rage and stoning him to death.

Causes and Results of Anger

From these illustrations we find that anger is caused by envy, jealousy, impatience, hatred, pride, covetousness, and by the just rebukes of God's people; that, if unchecked, it tends to cruelty and murder, also to disobedience, injustice, and despising God's Word.

Turning for a moment to what is said about it in Scripture, we find that it is expressly forbidden (Matt. 5:22; Rom. 12:19), it is a work of the flesh (Gal. 5:20), it is characteristic of fools (Prov. 12:16; 14:29; 27: 3; etc.), it brings its own punishment (Job 5:2; Prov. 19:19), it is often stirred up by bad words (2 Sam 19: 43; etc.), but pacified by meekness Prov. 15:1), that we should not provoke others to it (Eph. 6:4; Col. 3:21).

We Will Now Briefly Consider Some Instances of RIGHTEOUS ANGER.

In Mark 3:5, we find the Lord angry, ''being grieved for the hardness of their hearts." How instinctively we feel in this case, the unselfishness of the anger. It is all for their sakes and for God's glory. Righteous anger never has self in any shape or form for its cause. Moses was angry in Ex. 11:8; but it was for the indignities offered by Pharaoh to the Lord and His people, unlike his anger in Num. 22, for which he was punished. We also find Moses angry in a similar way in Ex. 32:19, and Lev. 10:16. In Neh. 5:6, we find Nehemiah very angry against gross injustice done by others, and to others, not against himself; hence he "did well" to be angry. In Eph. 4:26, we get the exhortation "to be angry and sin not," i.e., not to treasure up anger and malice in our hearts.

We have now before us the two sorts of anger, the one generally the fruit of some other sin, always having "self" for its ultimate cause; the other springing from zeal or indignation for the Lord, and having Him or His people for its cause. We thus find that the first anger like other sins we have considered, is a selfish sin, and the surest way of being saved from it is to be free from oneself. It is a great moment for a Christian when he practically ceases to be the center of his interests and objects. This should be at conversion, but does not practically take place till Christ reveals Himself in sufficient power to the heart to replace the wretched idol of "self.' A Christian can only be happy in proportion as this is the case, for a selfish Christian is a most miserable object, and is indeed a contradiction in terms. The surest way, therefore, to overcome the sin of anger is not by cultivating a placid disposition, which is only dealing with externals, but by striking at the root, which is self, and replacing it with Christ. The true Christian is zealous for his Master's interests, not his own, and may be righteously angry when His glory is concerned, but not for his own sake. May the Lord make us all more zealous for Him, and deliver us from serving and pleasing ourselves.

"Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you."(Eph. 4:32)

Truths for Young Christians: Selfishness

SELFISHNESS.

In our previous papers we have considered various simple doctrinal subjects of great interest and value to the young believer, connected with his standing before God, his place in this world, his future hopes, in short, "his portion, his path, and his prospect." In the present series we propose, with God's help, to take up some of the special dangers or besetting sins to which young Christians (and old ones as well) are liable, and respecting which it may be helpful to see what Scripture has to say. "To be fore-warned is to be forearmed," and these papers are written in the earnest hope and prayer that they may be practically used in pointing out and guarding some against those sins and failings which so often ruin a walk otherwise consistent, and bring reproach upon the name of Christ. It is by our actions in small matters that the world judges us; not by the amount of our knowledge of Scriptural principles, but by our application of them in daily life.

Selfishness Is Anti-Christian

Let us, then, now briefly consider this emphatically anti-Christian sin of selfishness. We call it anti-Christian, because it is expressly recorded of Christ our Lord, that He "pleased not Himself" (Rom. 15:3). This strikes at once at the root of the matter, for when we read 1 John 2:6, that we ought to walk as Christ, and remember these are the words of God, and then turn to the Scripture just quoted, we must at once see that all selfishness is truly anti-Christian. If, however, example is not enough, we have precept as well. "Let no man seek his own, but every man another's wealth (or good)." (1 Cor. 10:24). "Look not every man on his own things, but, every man also on the things of others" (Phil. 2:4). Most touching of all, perhaps, to the heart that has tasted the love of Christ; to whom He is precious, is 2 Cor. 5:14, 15, "For the love of Christ constraineth us... He died for all, that they which live should no longer live unto themselves, but unto Him who for their sakes, died and rose again". (R. V.)

A Sign of the Last Times

Selfishness is shown in many and various ways: As one of the signs of the last days, it is said, "Men shall be lovers of their own selves," or in other words, "selfish" (2 Tim. 3:2). This is the root from which every variety springs. The selfish man seeks his own things, not the things which are others, still less those that are Jesus Christ's (Phil. 2:21), as the apostle so touchingly writes to the Philippians, complaining that this sin was a great and crying evil in his day.

It is found everywhere, even amongst believers, although it is a vice so repulsive in its nature, that the man of the world outvies the Christian in despising it when shown in certain grosser ways; the latter only, however, can know what it is to be truly unselfish in spirit in all things. How ashamed we feel when we consider how often our best actions are blighted by the foul spot of selfishness.

Self the Object

“Pleasing ourselves," directly condemned in Rom. 15:1, is a common form of "seeking our-own." It is seen in great and little things; in our choice of work for the Lord, in our choice of residence, of companions, of dress, of occupation, and in many petty ways in which we daily indulge, instead of denying ourselves. O, how ashamed we feel when we just sit awhile and think of our dreadful "self-pleasing" in little things; always looking out for "number one." So contrary are we in spirit to our beloved Lord.

Seeking Our Own

Another phase of "seeking our own" (Phil. 2:21), is in eagerly pursuing some worldly advantage, being unscrupulous in money-making, or keen in money-saving. All this becomes much worse, terribly worse, if in any way hypocrisy comes in to aid our selfishness. Is it not fearful to think how the name of Christ is despised by men of the world through those who should be "His epistle," who thus seek their own? for the worldly man well knows that Christians should be unselfish, though all the time they may be selfish enough themselves. Paul was not like this; "Not seeking my own profit" (1 Cor. 10:33). This line of conduct is powerfully described in Isa. 56:11, "They all look to their own way, every one for his gain." Surely it is a sign of the last times when one professing Christian is heard urging another to "raise himself in the world by pushing others down." It may be there are not many bold enough to give such fearfully unchristian advice, but are there not hundreds who in the main practically follow it? Another form is seeking precedence of others. Such selfishness was displayed in Matt. 20:20, and gently rebuked by Christ. It is often seen, alas! in spiritual as well as worldly matters, and many have been the bitter parties or factions that have been developed from this form of selfishness. Let us judge ourselves as to this, seeking neither the chief seats in synagogues, nor the greetings in the markets.

Not Caring for Others

Neglecting the poor (1 John 3:17) is a flagrant form of selfishness strongly condemned by the Word. Often it is unintentional, and arises simply from a habit of considering ourselves instead of others. In some cases selfishness may give, to get rid of annoyance, but it can never give with true sympathy. That rare and tender plant of Christian growth cannot grow in the same atmosphere as "self." "Finally, be all of one mind, sympathizing, full of brotherly love, tenderhearted, humble minded." (1 Peter 3:8, N.T.) In many cases we do not mean to be selfish, but by being careless in following Christ and having naturally ourselves instead of Him as our object, this vice shows itself in little ways in almost all we do. We trust that to many of our readers a word will be enough to point out this unChristlike action, which perhaps unknown to themselves has been undermining their Christian life and taking away from the power of their words to others. If we look at one of the characteristics of "love" in 1 Cor. 13:5, "Seeketh not her own," and then turn and quietly look at our own lives by the side of it, the light of the Word like a sunbeam in a dusty room throws out into strong relief all the "little foxes" of small petty selfish deeds that have so spoiled "the tender grapes" of our spiritual life.

The Remedy

What, then, is the remedy for selfishness? One might answer, "To think of others," as in the parable of the certain Samaritan. This is a good and Christian habit to find a neighbor in every one whom I can serve and to love him as myself. It is most important to acquire a habit of thinking of the comfort, convenience and wishes of others on all occasions, and seeking to please my neighbor for his good unto edification at all times, but there is a more excellent way yet, and that is for Christ to become the center of my thoughts instead of myself, so that all my actions naturally have reference to Him. In this way, I not only become truly unselfish, but I become (not only negatively but) positively like Christ.

Dear fellow believer, this is the sort of Christianity which is understood amongst men, and brings true glory to God. When a man gives up voluntarily the 'best place, to which he has an undoubted right, when he foregoes his own advantage, and to his own loss goes out of his way to show kindness to others, when he becomes poor, and not merely gives of his abundance, for the sake of Christ's people whose needs he provides for, and when he not only spends, but is spent for others, then indeed does he become an epistle of Christ, known and read of all men. None can pass a man unobserved in whom the brand of selfishness has been obliterated by the fresh brand of Christ. (Gal. 6:17.)

O, may His love constrain us thus to live to His glory!

Truths for Young Christians: Anger as a Sin

Chapter 14.

ANGER.

Unlike the three subjects we have already considered, "selfishness, pride, and envy," this is spoken of in two ways in Scripture; the one pointing out when it is right to be angry, the other when it is a grievous sin. Perhaps the most interesting as well as the most profitable way of looking at the subject, will be to consider first a few examples of each.

We will begin with anger as a sin, and observe from the instances selected what are its results when indulged in.

The First Instance of Anger

is in the case of Cain. He was "very wroth, and his countenance fell," the result being the MURDER of Abel. Gen. 4:5

In Gen. 27:41, in the Case of Esau, We Find Another Instance of How Anger Is Akin to Murder, As the Lord Pointed Out in Matt. 5:21, 22. When Anger Is Sinful, It Is Always the Result of Some Previous Sin. When It Is Righteous, It Is the Result of a Righteous and Holy Feeling. Bearing This in Mind in Going Through These Examples, It Will Be Interesting to Observe Not Only the Results, but the Causes of Anger. in Cain's Case the Cause Was ENVY, in Esau's JEALOUSY. in Num. 20:10, 11, We Find the Meekest Man in All the Earth Betrayed Into Anger by His IMPATIENCE, the Result of His Anger Being DISOBEDIENCE; the Punishment He Received Being Exclusion From the Promised Land. Many Might Justify Moses on This Occasion, but God Does Not. It Is True That He Was Provoked, but Followers of Christ Here See That PROVOCATION IS NO EXCUSE FOR ANGER

It must be remembered that God, as supreme, can be angry when man cannot. Hence we frequently have the expression, "provoked Him to anger" applied to God, rightly; but man who is dependent, should not give way to anger, but leave the matter with God as supreme. Jesus when on earth took the place of man, hence He bore all with perfect patience and meekness, committing His cause to Him who judgeth righteously. The punishment to Moses' case may seem severe, but we must remember that Moses was a great saint, "Moses, the man of God"; and that a little sin in a great saint is worse than a great sin in a sinner. God cannot lightly overlook outbreaks of natural passion in His people, even when provoked; for He has given them power to restrain it.

In 1 Sam. 20:30, We Find Saul Angry With Jonathan and Seeking to Kill Him, His Anger Being Caused by HATRED of David. in Ahab's Cruelty to Naboth (1 Kings 21) We Find That ANGER LEADS TO MURDER, Being Caused by COVETOUSNESS. in 2 Kings 5:11, We Find the Anger of Naaman Stirred up by His PRIDE, and Leading Him to Despise God's Message to Him.

We might easily multiply these examples, for the seeds of them are in every human heart (of the actions of which the Old Testament is such a wonderful mirror), but we will only select one or two more. In 2 Chron. 16:10, we find Asa very angry with Hanani, because the latter had rebuked him for his DISOBEDIENCE. This leads Asa to put Hanani in prison, an act of gross INJUSTICE. In the case of Uzziah (2 Chron. 26:19), his wrath was caused by his being rebuked for committing SACRILEGE, for which sin he was immediately punished by God with leprosy. These last two instances show us how often anger is a result in our hearts of being rebuked or faithfully reproved for some sin that we have committed. Let us be on our guard against this. It is enough to have committed the sin, but it is far worse, when reproved of it by some servant of God, to add to it by a second, and possibly a third, as Asa did. We feel sure that if our readers will but carefully weigh these instances of anger, and compare them in cause and effect with their own history, they will find what a wonderfully accurate mirror of the human heart the Word of God is.

(Continued from Volume 2, page 326.)

(To be Continued.)

Truths for Young Christians: An Appeal to Christian Young Men

Chapter 18

AN APPEAL TO CHRISTIAN YOUNG MEN.

“I find it very difficult to lead a Christian life," said a young man to me lately.

He had been converted, and had, to a certain extent confessed that blessed fact to many; but, yet, like multitudes in similar circumstances, he found the Christian life difficult, and why? Why should a life of practical godliness be difficult? Why do we find many, especially among the young Christian men of the day, oppressed by what they call the difficulties of the way?

They believe; they accept the Word of God; they refuse to be caught by the infidelity that surrounds them; they desire to live for Christ; they thankfully own the value of His blood; and admit, in measure, His claims over them as their risen Lord; and yet with all that, they complain of difficulties, and of their inability to live up to the standard. Now, where does the fault lie? Granted that salvation is known and enjoyed; that eternal life is consciously possessed, and that the experience is that of Rom. 8, as contrasted with Rom. 7; that is, that the soul has acknowledged that "in me (that is, in my flesh), dwelleth no good thing;" and that, on the other hand, it can truly say, "There is therefore now no condemnation to them which are in Christ Jesus. * * * For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit," if it can really, through grace, rejoice in this liberty, then how comes it still to find difficulty? Clearly, that difficulty is not one that arises from ignorance of doctrine.

The soul in this case does not require truth in order to deliver or set it free from sin. That deliverance is known. No, the hitch does not lie there. A clear gospel has been heard and accredited; and the soul, so far as mere knowledge is concerned, is right enough. Lack of scriptural information is not the point. Thank God for a firm grasp of a gospel that delivers the soul from the entire question of sin, and that places it before Himself in conscience acceptance! But this doe not touch the difficulty in question.

Truth is moral as well as intellectual, and seeing that we are made of heart as much as of head-the heart having far more influence over us than the brain-it is necessary to own this effect of the Word on our ways. The heart is king, and the other members are its vassals. The will is liege-lord, and ever claims the throne.

Now, young men, what you want is a heart-a heart devoted to Christ.' O, how difficulties vanish before the omnipotence of a devoted heart! It is half-heartedness that is the cause of all your trouble. You are ashamed of Christ! Your confession of His name is sadly restricted! You often play the coward! Your flag is not nailed to the mast!

O, what liberty of soul is found in making a final committal of yourself, and taking a stand of uncompromising decision for the Lord! Reservation is fatal. To hold Christ in one hand, and the world in the other, is misery to yourself, and dishonor to Him. A divided heart means chronic defeat.

You plead circumstances. Well, proper circumstances are no hindrance, but if your line of life is improper; that is, unscriptural, leave it,. Better be poor with Christ, than rich without Him, or only a part of Him. God will never fail the man who follows the Lord. Christ wants followers! True service flows from true following. If you do not follow, you cannot serve, and in order to follow, there must be heart-affection.

“Difficulties" is not the word. Say they are impossibilities, and then you will know in whose strength to face them.

The path of faith is not difficult-it is impossible!

To cross the Red Sea was impossible, yet faith marched through dry shod. To traverse the desert was impossible, yet faith was fed with the food of angels, and refreshed by water from the rock. To pass the Jordan was impossible, yet again faith walked through the flood and placed her foot on the shores of promise.

If a thing be only difficult, we will face it in our own strength and perhaps be beaten. If it be impossible, we repudiate all confidence in ourselves, and go forward in the grace and power of the living God, and the mighty giant falls by a stone from the sling. "Grasshoppers?" Yes, but God can use "a worm to thresh a mountain," and a Paul to establish a Church.

Courage, dear young fellow-Christian! Throw your heart unreservedly into the interests of Christ, and speak no more of difficulties. Love knows none!

Three years after I was converted, I went on my knees and asked the Lord the meaning of, "That they which live should not henceforth live unto themselves, but unto Him which died for them and rose again." (2 Cor. 5:15.)

And the result? Well, I saw that it had been self hitherto, but it was to be Christ henceforth. Ah, the sweetness of His love who died for me filled my soul, and now His claims as risen Lord asserted themselves worthily over my affections. A new vista opened, and a new life lay before me.

You will find it in full power if you read the Epistle to the Philippians: Philippians 1, Christ is the Life.

Philippians 2, Christ is the Pattern.

Philippians 3, Christ is the Object.

Philippians 4, Christ is the Power.

Thus we find Christ the Motive, Power, and Object of the Christian life. What more can be needed?

There is a new motive-not self, but Christ: a new power-not natural energy, but Christ; and a new, blessed and worthy object to command my entire life-not my poor, ignoble interests, but a living, loving, glorified Savior.

One thing I do," said the apostle Paul, "I press toward the mark for the prize of the high calling of God in Christ Jesus.”

Did Paul sit at the foot of "Hill Difficulty," and shed effeminate tears of faithless irresolution? Did he shrink from the lions that terrified "Timorous and Mistrust”? Far from it! No, man of like passions though he was, his heart was so intense, and his pursuit so keen, that none of these things moved him, neither did he count his life dear unto him, so that he might finish his course with joy. Happy man! Bright, victorious witness!

I am persuaded, dear young fellow-Christian, that these wretched difficulties are but phantoms of half-hearted indecision, and that they would vanish like vapor, if you had but the moral courage to put down your foot in bold, gracious refusal of all that is of the world.

The first injunction in the book of Proverbs is, that you say, "No" to evil. (See Prov. 1:10, etc.) O, the immense moral power of that virtuous little adverb. Moses knew its value when he "refused to be called the son of Pharaoh’s daughter"; and our life, in order to be complete and full orbed, must be negative as well as positive.

Each coin has it reverse and its obverse. Each true Christian must assert his "No" as well as his "Yes"-"No" to sin and the world; "Yes," by grace, to Christ and His ways.

Go and bathe your heart, dear friend, in the ocean-fullness of His love. Let it be suffused by and satisfied with the store of His grace, and then seek that henceforth may be marked by one bright idea-the glory of Him who died for you, and rose again.

Truths for Young Christians: Working for Christ, Part 2

WORKING FOR CHRIST.

THERE is WORK READY FOR YOU.

The variety of work is endless, and may range from pastoral care over hundreds of God's people, to giving a cup of cold water in Christ's name, There is work suited to each, and there is work suited to you. Take the most difficult possible position for active service- that of a young girl brought up in the seclusion of the family circle, which she has not yet left; it may be with no opportunities of visiting the poor and afflicted (though this is very rare), what can she do? What can she not do? if she has a heart, is rather the question. Has she unconverted relatives and friends, any for whose souls she particularly cares? Can she not do a real work for Christ by sending them regularly-it may be unknown to them-gospel books and papers, accompanying each with earnest prayers? And when that relative or friend is saved, none may know save the Master and the workman, to whose instrumentality it is due. Prayer, definitely continued for others, is a very real work for the Lord. But all work involves some amount of self-denial, and above all, steady perseverance. How many lives of service have been given up, through want of this one necessary quality!

Idleness Injures Everybody

The Lord's work must be done, and if we do not do it, He often has to set others to do our work; but, of course, if the hand is paralyzed, and the foot has to act in its stead, it cannot do the work as well; especially as it has its own besides. Idleness, therefore, is a great evil, causing not only some to suffer from neglect, but others who are willing, to be overworked, and, after all, the work is not so well done. Consider, then, if ever you are tempted to criticize the work of another, whether that servant may not be doing double duty for some lazy Christian who will do nothing, and it may be that "thou art the man".

Let us, then, encourage one another in the work of the Lord, and see that none of us are mere lookers-on, for a looker-on is generally a fault-finder. Let us remember, too, that our labor is not in vain in the Lord, but that our loving Master is only too glad to give each one His full reward of praise for every bit of work done in His name, and that will therefore stand the fire.

The time is short, and much has been wasted by all of us; before the Lord's return, then, let each of us be found steadily at our posts, working for Christ.

"With the first faint blush of morning

Hasting from thy still retreat,

Labor on until the evening,

Heedless of the noontide heat.

Labor till the far horizon

Paleth with the setting sun:

Then the Master's voice shall greet thee.

With the welcome words, 'Well done!'”

Truths for Young Christians: Envy

ENVY.

Let us now consider briefly the examples of this dangerous sin, that have been recorded for our instruction. I say dangerous because we shall see that such is its character.

The First Example

is that of Cain. He, seeing that his brother's offering was accepted (being with blood), while his was rejected, became envious of his brother, this led to anger, this to hatred, and this to MURDER, and in 1 John 3:12 this case is given as an express warning to us as Christians.

The next illustration we may take is in Gen. 26:14. The Philistines envied Isaac's earthly prosperity, just as Cain envied Abel's spiritual prosperity. (See Eccl. 4:4.) Their envy was shown by MALICIOUSNESS. (Gen. 26:15.)

We next pass on to Laban's sons, (Gen. 31:1,) who became envious of Jacob; Laban also became full of ANGER against him, though God did not permit him to show it. (Gen. 31:2, 24.) It is worthy of note that, though Isaac and Jacob were both envied for their riches, and we do not find that Abraham (although equally rich) ever was, a fact that says a great deal for his character. The next example is that of Joseph's brethren in Gen. 37:11, and the result is, first they stripped him and threw him into a pit to perish, and next sold him into slavery for twenty pieces of silver, acts which we can only characterize as INTENSE CRUELTY, springing solely from envy.

Envy in a Child of God

Joshua is one of the last we should have expected to find this evil in, but the seed is alas! in all our hearts; and we actually find Joshua (Num. 11), trying to HINDER GOD'S WORK, led on by this fearful and dangerous spirit. It is, however, only just to add that it is possible that the envy was not for his own sake but for Moses', whose servant he was. We have only, however, to go on to the very next chapter to find an undoubted instance of envy, no less an one than Aaron, the high priest, and in Miriam also. They did not like the growing nearness of Moses to God, and the difference of the way in which the Lord spoke to him and them; and envy led them to DESPISE GOD'S SERVANT. The Lord, however, did not leave Moses to fight his own battles, for Miriam became leprous, white as snow. The sin of Korah which follows closely in Num. 16. was entirely prompted by envy (Psa. 106:16,), and led to still more awful consequences. Envy in this case led Korah, Dathan, and Abiram into fearful LYING against and REVILING of Moses and Aaron (Num. 16:13, 14), and brought upon them a most appalling death (Num. 16:32), so swift was God to visit their sin upon them.

Envy Leads to Murder

Let us now pass on to Saul in 1 Sam. 18:8-11. Envy here seems to possess Saul so fearfully that it obtains a complete mastery over him, leading him three times to ATTEMPT TO MURDER David. To one who does not know how rapidly and fatally the poison of envy works, it seems almost incredible that for such a trivial reason (ver. 8) Saul could have sought to kill the very one who had just delivered Israel. Yet I am sure that there is not one of us who knows anything of his own heart, but can trace the seeds of great crimes in the feelings prompted by envy.

In Ezek. 35:11 we find in the case of Edom that envy leads to HATRED. In the case of (Dan. 6:3, 4) it is, I think, clear, that envy prompted the presidents and princes to their cruel course; which cannot be called anything but WICKED and UNSCRUPULOUS. We now pass on to the most fearful thing envy ever accomplished, in Mark 15:19. Jesus, the son of God, was delivered up to Pilate, from the wretched miserable feeling of envy, that had eaten away all that was even human in the hearts of God's professed servants, the chief priests. Here envy led them to CRUCIFY CHRIST.

In Acts 13:45, we find the same horrible sin, leading the Jews through hatred of the success of the gospel to LYING and BLASPHEMING; and in 17:5, a similar company led away by the same feelings were guilty of RIOTING and VIOLENCE!

(Continued and to be Continued.)

Truths for Young Christians: Pride

PRIDE.

The sin of selfishness, of which we spoke last, may be specially characterized as the sin most unlike Christ, but the sin of pride is directly of the Devil; if the one is anti-Christian, the other is Satanic. Such, indeed, is the calm language of the Scripture. In 1 Tim. 3:6 we read that being lifted up with pride was the cause "of the condemnation of the devil," and in Ezek. 28, we read the detailed account of how the heart of one who was once "full of wisdom and perfect in beauty," was "lifted up because of his beauty," and his "reason was corrupted by reason of his brightness," and who therefore fell.

Pride Springs From the Heart

Pride is in every human heart, it runs in man's blood, all are afflicted with this disease, though by too many, alas, it is regarded rather as an ornament than a blemish. The Word of God says simply of "a high look and a proud heart" so much thought of in the world, that they are sin. (Prov. 21:4.) They are hateful to God (Prov. 6:16, 17; 16:5), and to Christ, typified by wisdom. (Prov. 8:13.)

The root of all pride is in the heart, "out of the heart proceed pride, foolishness." (Mark 7:22.) How can a young believer get rid of a proud heart? There is, indeed, but one way, that is by sitting at the feet of Him who is meek and lowly in heart until we are ashamed any longer to cherish a quality so unlike Christ, so like Satan.

Spiritual Pride

Let us consider one or two varieties of pride spoken of in the Word. We find the type of one variety "spiritual or religious pride" in the Pharisees of old, who were not ashamed to come before God with words like these, "God, I thank thee, I am not as other men are." Surely no vestige of such an expression finds a place in the prayers of our readers.

We must remember that pride is one of the characteristics of the last days (2 Tim. 3:2), and therefore we have need to be greatly on our watch against it. Spiritual pride is perhaps the worst variety, because it is not ashamed to show itself in connection with Christ's name, a terrible thing we think that such profess to be followers of the meek and lowly Jesus. Let this sin at least then be kept far from us and let none who read these lines sin so fearfully against God, as to use His truth to help them to commit the very sin of the Devil- spiritual pride. When we really get into His presence this can never be the case, "Then went King David in, and sat before the Lord, and he said, 'Who am I, O Lord God? and what is my house that thou halt brought me hitherto?'" (2 Sam. 7:18). But when we are out of God's presence then boasting begins. (2 Cor. 12:7.)

Pride of Position

Another sort of pride arises from riches and position. We may see an instance of this in Hezekiah (2 Kings 20:13), in Nebuchadnezzar (Dan. 4:30), in Belshazzar (Dan. 5:22), in Herod (Acts 12:21), and in many others. The question is, Is it seen in us? Do we in any of our acts betray this mean, this debasing, this unChristlike spirit to any who are poorer and humbler than ourselves? Surely not; for if spiritual pride is terrible, this is contemptible, and clearly shows that we have never really understood the place where God's sovereign grace has set us. It is alluded to in Jas. 3.

The Remedy

But it does not need riches to produce pride; this fatal seed is seen, alas, everywhere, and often those who are poorest are most proud, and this is especially the case amongst the Lord's people. Many having become Christians and mixing freely on equal terns as Christians with those they never could have met on any other, instead of increasing in humility, have lost what little they possessed, and developed a proud heart.

When we talk of having very sensitive feelings, and being hurt by remarks of others, it is often only pride, and shows how miserably we are taken up with ourselves. Another variety of pride is shown in outward adornment, dressing after the fashion of the world, and in a manner unsuited to Christian position. Another variety is being puffed up by gifts God may have bestowed upon me.

But I am sure that we have spoken enough of the evil; for the remedy let us look for a moment at the Lord Jesus Christ.

We find in the first place that He Himself expressly declares "that He is meek and lowly in heart." (Matt. 11:29.) We find Him showing this in various ways; by taking our nature, (Phil. 2:7; Heb. 2:16,) in His choice of station in life. (John 9:29.) How many of us who profess to show His spirit, if left to ourselves to choose our place in this world, would have made such a selection? We are called to be conformed to the image of our Lord. Which among us is so? We may well ask this question, when we see Christians trying to be more than their fathers were, and pushing their children still higher than themselves. We strictly obey the first half of James 1:9, 10, but how many rich rejoice when they are made low?

Christ or Self

There is a line visible from heaven whether we on earth can distinguish it or not. On one side of it are those who, be what they may, would still be something more, or seem to be something they are not; who cannot enjoy what they have, because they desire more, and cannot be gratified because they are not satisfied. There are those who are ashamed of the position their Master chose, and who are proud of one He refused to occupy. Christ and those that bear His image are not on this side of the line. It is not that we are called to change our station, but we are called to change our mind. But we must pass on.

Not only humbling Himself to the position of a carpenter, Christ became the servant of all, (Matt. 20:28; Luke 22:27,) even washing His disciples' feet. (John 13:5.) On account of all this He was despised, (Mark 6:3; John 9:29,) and those who follow Him will be despised, too. They will be called mean spirited, and will be pushed aside and trodden down by the proud and ambitious. It matters not. If they have but drunk at the pure spring of humility, (Phil. 2,) their souls will be so refreshed that they will be full of joy at bearing ever so little of the beauty of their Lord.

What God Thinks of the Humble

Hear what God has to say of them. He hears them, (Psa. 9:17,) they enjoy His presence, (Isa. 57:15), He delivers them, (Job 22:29,) exalts them, (Luke 14:11; 18:14,) gives them more grace, (James 4:6,) while He resists the proud. Saints are exhorted to put on humility and be clothed with it, (1 Peter 5:5), a beautiful word, meaning that on whatever side we are approached, humility is seen, to walk in humility, (Eph. 4:1, 2), but to beware of false humility, (Col. 2:18, 23), which is only pride in disguise.

Nothing perhaps shows more the transforming power of the grace of Christ than when a man, naturally proud and haughty, becomes really meek and lowly in spirit; and nothing tells more strongly of the way in which the letter of truth held apart from Christ corrupts, than when we see a humble quiet person after coming among Christians become vain and puffed up, a sight, alas! which is not rarer than the former.

We plead then, in closing, that our dear readers will seek to cultivate the two graces of which we have already spoken, unselfishness and humility, and thus get a long way on in becoming like Christ, putting away from them, as hateful things, the anti-Christian sin of selfishness and the Satanic sin of pride.

But who is sufficient for these things? Thank God, the answer is not far to seek, "Our sufficiency is of God," the meek will He teach His way. May we look to Him there in all meekness to put upon us more of the grace of Christ, and fit us better to become humble followers of the Lord Jesus Christ.

"O may that mind in us be found,

That shone so bright in Thee,

The humble, meek, and lowly mind,

From pride and envy free.”

Truths for Young Christians: Covetousness

Chapter 15.

COVETOUSNESS.

An insatiable sin, a sin that grows by that on which it feeds, a sin that leads to all sorts of other sins, the one sin of the heart directly forbidden by the ten commandments, a hidden secret sin coming from the heart. "For from within, out of the heart of men, proceed covetousness." (Mark 7:21.) Applied to money it is "the root of all evil," (1 Tim. 6:10,) it is never satisfied. It leads to injustice and oppression, (Mic. 2:2.) to departure from the faith. (1 Tim. 6:10.) It is abhorred by God, (Psa. 10:3) it excludes from the kingdom of God, being classed with such sins as theft, idolatry, and adultery. (1 Cor. 6:10.) It is one of the sins of the last days. (2 Tim. 3:2; 2 Peter 2:1-3). Such is covetousness, and yet so deceitful is this sin, that but few are aware of its dangerous and awful character. In the world, indeed, it is hardly accounted a sin at all; and it is therefore difficult for a worldly Christian to understand how coveting what is another's, is as bad before God as theft or drunkenness. The fact is, that it is only the standard of the Word of God that shows what sin is; and in a measure the world at large has profited by this. Theft and adultery, and other sins are now everywhere admitted to be wrong, but in other ages they were not. It is only within the last century that drunkenness has begun to be classed as a sin by the world, while covetousness and other sins of the heart (though equally condemned by the Word) are, as yet, totally unrecognized as such.

Covetousness Is Theft in the Heart

Writing, however, as we do, for those who take the Word and not the world's code of morality for their standard, we would earnestly warn them against this sin, which may be called theft in the heart. But, you say, it is very hard not to covet when I am poor and struggling; to see others so well off. This is true, but, though hard, you must get the victory and, by setting your affections on things above, you will find you are as rich, and, it may be, far richer than they, so that the positions are reversed, and the rich man, discontented with his riches, covets the calm and happy mind of the humble Christian. God has made us so rich that it can be only through ignorance of our wealth or through earthly tastes that we covet at all; this we see in Psa. 73, the whole of which is written to prove this very point.

Examples of Covetousness

Before, however, saying more about it, it may be well for us to listen, as we have done before, to what the Word of God has to tell us by the way of example concerning this sin, carefully observing to what sins it especially leads. The first sin, the parent of all other sins, was partly covetousness. Eve saw the fruit was good for food; she knew it was not for her, but she coveted, and she took, and fell. Covetousness is frequently the result of looking at things we ought not. If we let our eyes drop from Christ to the world, we shall soon find our poor hearts running after it, and covetousness, and a whole host of other sins, will follow. In Josh. 7:21 we find a fearful instance of covetousness in Achan. "When I saw, then I coveted, and I took." How like Eve, and how terrible in its results, causing not only his own death, and that of thirty-six others, but the defeat of Israel before their enemies; for God could not lead them to victory with a covetous man in their midst! Observe in both these cases covetousness leads to direct DISOBEDIENCE to God. Have any of my believers any hidden sin, like Achan's, destroying their happiness, eating away their spiritual life, and perhaps injuring and distressing others? O, let us judge our selves, that we be not judged by the Lord.

Covetousness Leads to Many Sins

Passing on, we may notice it was the greed and covetousness of Samuel's sons, Joel and Abiah, that lead the people to demand a king. (1 Sam. 8:1-5.) This king, Saul, was dispossessed of his crown and kingdom through direct disobedience to God, into which he was led by covetousness. (1 Sam. 15:9-19). Passing down the stream of time we come to Ahab, who, through covetousness of Naboth's vineyard, was led to commit judicial MURDER, led on by Jezebel. Gehazi's covetousness led him into a course of LYING and DECEIT, and brought upon himself the fearful plague of leprosy. (2 Kings 5:20-24.)

That covetousness was one of the besetting sins of Israel, we may see from Jer. 6:13, "From the least of them even unto the greatest of them, every one is given to covetousness." But let us remember that this covetousness in Israel was nothing like so bad in character as it is amongst us; for, after all, what they coveted was merely an undue share of that which God had given to them all, for their blessings were earthly, and none could blame them for highly esteeming money and property. The Christian’s possessions are spiritual, but it is a very rare thing for Christians to be striving to get an undue share of these as the Jews did of their temporal blessings. On the contrary, the object of the covetousness of Christians too often, is the world and the things that are in it-things on which they should not set their heart or affections at all, still less envy those who possess more than they. What a tale, therefore, it tells of spiritual deadness, when a child of God, an heir of glory, is seen to covet the poor riches of earth!

Babylon, a type of this world in its prosperity, was full of covetousness.

Turning Now to the New Testament, We Find in the Fearful History of Judas, That It Was Covetousness of Money That Lead Him to BETRAY His Master, a Character of Sin of Which Any of Us May Also Be Guilty, Though of Course Not in the Same Way. the Pharisees Are Branded As Covetous, and This Led Them to Reject and Despise the Faithful, Searching Words, "Ye Cannot Serve God and Mammon." Covetousness Is Also the Sin of Baalam (2 Peter 2:14.); Those Whose Hearts Are Full of Covetous Practices Are Said to Follow the Way of Baalam. We Have Thus Seen That the Effects of This Sin Are Uniformly Bad, Seeing That It Leads to Disobedience to God, Rejection of His Word, Lying, Deceit and Murder. None Are Exempt From This Sin: Those Who Have Little Would Have Much, Those Who Have Much Would Have More, It Is Wonderful, Therefore, to Possess THE SURE REMEDY FOR THIS SIN, and That Is in Simply Having the Enjoyed Possession of so Much, That Not Only Can We Not Wish for More, but Cannot Even Hold What We Have. Such a Portion Is the Christian's, and Were Our Hearts More True to Christ, We Should Be but Little Troubled With Low, Covetous Desires, for in Him We Have More Than We Could Wish, More Than Our Hearts Can Contain. Hence, If We Are Really Filled With All the Fullness of God, What Room Is There for a Covetous Thought, However Selfish We May Be; If, As Must Be the Case, Occupation With Christ Not Only Fills Us, but Transforms Us. Covetousness Is Not Absent so Much Because We Are Full, As Because We Have Ceased to Desire for Ourselves; What We Desire Being for Christ's Glory, His Interests Having Supplanted Our Own. Christ, Then, Is the Cure for Covetousness, by Virtue of Both, His Satisfying and His Transforming Power. We Are Sure That the Lives of Many Christians Are Miserable, Mainly, From the Effects of This One Sin; for, Unlike Other Sins Which May Make Those Who Commit Them Happy for a Time, This Sin Makes Its Victim Wretched, so That There Is No More Unhappy Object Than a Thoroughly Covetous Man; While, on the Other Hand, There Is No Happier Object Than a Christian Who Is Satisfied With Christ.

(Continued)

Truths for Young Christians: Waiting, Part 1

A careful study of the attitude of the believer towards his absent Lord, as spoken of in various parts of the word of God, will show that it may well be divided into three distinct aspects. He WAITS or WATCHES, he WALKS and WORKS.

We might distinguish between waiting and watching, as it is possible for one to be in a sleepy spiritual state and might be said to be waiting but you could not say watching. But the proper character of waiting involves watching, so we connect them together in this article.

The heart waits and watches for Christ, his feet walk and his hands work; thus his heart, feet and hands are all occupied for the Lord in view of His coming. These distinctions are by no means arbitrary; on the contrary, it will be found that wherever the coming of the Lord is spoken of, it is in connection with some one of these aspects. In Matt. 25, we get the waiting and the working; in Luke 1?, principally the waiting; in Thess. and Rev. all three; in 1 Cor. 15, the work; and in 1 John 3, rather the walk.

Waiting Walking and Working

In the book of Rev, we observe that the Lord says three times over, "Behold, or Surely I come quickly." The first is in Rev. 3:11 and is manifestly in connection with the Christian's walk; the second is in Rev. 22:12, and will be seen to be connected with work here and rewards hereafter; the third, as is so well known, is in Rev. 22:20, and is solely in connection with the heart waiting and watching for Christ.

In 1 Thess., again, it is beautiful to observe the closing thoughts of the first three chapters. In 1 Thess. 1, we get the Thessalonians waiting for God's Son from heaven. In the close of 1 Thess. 2, we find the apostle speaking of this same coming in reference to his work amongst them, and the reward which he will get in them in the glory; while in the close of 1 Thess. 3, and beginning of 1 Thess. 4, we find the return of the Lord Jesus Christ with all His saints is placed in connection with a holy and God-pleasing walk.

Having, then, shown that these are three scriptural distinctions, let us for a moment consider the Christian as waiting and watching for Christ.

It Is the Heart That Waits for Christ

Where this is spoken of in 1 Thess. 1, we may notice one thing most particularly, and that is that those who thus earnestly looked out for Christ knew so little about the doctrine of the way and manner of His coming, that it had to be made a subject of a special revelation in the close of 1 Thess. 4. But they did not wait till they had that chapter before they looked for Christ. We are thus clearly taught that waiting for Christ is not a matter of intelligence but of heart. And this, beloved reader, shows us where we fail. For in these closing days God has wonderfully opened up His word to us, so that there are thousands now who know a very great deal more of the Lord's coming than did these Thessalonians of old; but of how many of all these can it be truly said, They are waiting and watching for Christ?

How We Are to Wait

It is an important and deeply interesting fact that our Lord has detailed the precise attitude in which He wishes us to await His return, so that any uncertainty is not possible. In that wonderful passage in Luke 12, when Jesus seeks to prepare the heart of his disciples for His nearing departure, He also speaks of His return. Those who wait for Him during the long dark night are to be characterized by girded loins, and trimmed lamps, and they themselves are to be like men who wait for their lord. And then follows that wondrously blessed promise that those who are thus girded and watching here, shall there sit down at table while the Lord rises, girds Himself, and serves them!

Now the girded loins, in other words, are the Christian's walk carefully keeping his garments from the defilement around, and declaring by his tightly girded dress his position as a traveler, and as a pilgrim; while the lights or lamps burning, speak of his work, and his testimony in this world for Christ, both of which we hope to touch on in future papers, so that it is the emphatic "Ye, yourselves, like unto men who wait for their Lord, "that most occupies our thoughts here.

Like Men Who Wait for Their Lord

One thing about this waiting is clear. Although it leads to self-examination and carefulness in walk and ways, it is a waiting with joy, not with fear. While a certain solemnity surely attaches to the thought of that sublime moment when we first behold our Lord, He would have our hearts anticipate it with joy. In order to do this, it is clear we must know something of Christ, for it is certain that it is just in proportion as we know Christ, not truth, that we long to see Him. And this leads us in many ways to walk more worthy of Him; as our hearts get more occupied with Christ, insensibly one thing after another stands revealed in its true light. We distinguish the substance from the shadow, our eyes get cleared from the mists around, our hearts freer for Him, our lives more separate, more devoted, more unworldly; in short, altogether we become-like men who wait for their Lord.

We all know how earnestly, if a king or president is about to visit some district, he is waited for. Men rise early, leave their homes and business, travel great distances at considerable expense, push for the best place, or pay well for it, and then stand patiently waiting, hour after hour, and all for what?-to see him pass.

Surely all this is gratifying to such and shows what a place he holds in the hearts of his people. And did we but think how grateful it is to Christ to be waited and watched for, we should not find ourselves put to shame by men of the world. "Blessed," says the Lord,"are those servants, whom the lord when he cometh shall find watching.”

What a sad tale it would tell a king or president to pass through empty and deserted streets and find none caring to see him. And oh! shall we not regret being found careless and asleep, giving our Lord pain when we might have given Him pleasure at His return?

(Continued and to be continued.)

Truths for Young Christians: Practical Righteousness, Part 2

PRACTICAL RIGHTEOUSNESS.

Taking practical righteousness first, we will briefly consider what Scripture says on the subject. In 2 Cor. 6:14 we notice this remarkable fact; that it is the first thing mentioned in separation from evil. It is also the very first thing that we are called to follow after, 1 Tim. 6:11, and also again in 2 Tim. 2:22. Thus on three separate occasions it occupies the first place. Nay, more, it is the first of the three things of which the Kingdom of God is said to consist practically (Rom. 14:17.) In 2 Cor. 6:7, it is generally described as the Christian's armor, (consider this expression well), in Eph. 6, as the breastplate, or that which protects the vital parts. Practically, it is said to give a good conscience (1 Peter 3:16), which is also of all importance. God's eyes are over the practically righteous man (1 Peter 3:12), and that His ears are open to his cry, is seen not only here, but also in James 5:16, where the effectual fervent prayer of a righteous man availeth much. Not in one of the passages that have been alluded to does the word "righteous" refer to our standing before God (or what is common to all Christians, and what each possesses in full perfection), but to the individual acts and character in which none is perfect, and no two are alike. Turning to Eph. 5, we find further that this righteousness is the fruit of the light (Eph. 5:9 new trans.), an important point to which we shall refer again. In 1 John 3:7, we find that Christ only, is the standard of it, and in 1 John 3:10 that it is a proof of the new birth.

Righteousness in Daily Life

Such, then, is a brief review of the way in which Scripture speaks of this quality of the new nature. In what, then, does it consist? In perfect uprightness of walk and ways. How is it obtained? By living daily in the light of God's presence. It is the fruit of light.

Do you suppose for one moment, that the man who transacts his daily business before God, can stoop to any of the thousand tricks of trade that pervade every calling: practices that are either commonly winked at or openly allowed, but which are not according to God's standard of right? Impossible. He must do one of two things: he must forego all such ways and buy and sell and transact his business according to the perfect light in which he stands as a Christian, or, turning his back on the light and shutting his eyes to it, he must descend to the level of this world's morality, and allow many a thing to pass in his business life that he would shrink from allowing privately. Alas! how few are found in all things to carry out the former practically. How many dwarf their souls, check their spiritual life, and grieve their Lord by slipping into the latter. O, beloved reader, weigh for a moment your daily life as you read these pages, consider how it will all look before the judgment seat of Christ. Think not, because it may be you are not actively employed in business, that this has no voice for you. All have their temptations to unrighteousness, and often in most insidious forms. Live as Paul did, in the light of God's presence and the nearing eternity, and do not allow yourself to stoop to any action, however advantageous to yourself, however commended and advised by false friends, which will not bear that light.

Be Righteous in All Things

It is fearful to think how many of us live in daily unrighteousness in what is called little things, and then venture to approach God in prayer and the Lord's table at His Supper without confession. His ears are open to the cry of the righteous. Do not forget that. Nothing so arrests the attention of the world, and makes it believe in the reality, of Christianity as righteous acts that are to one's own disadvantage. For there is no disguising the truth; "You cannot serve God and Mammon." You will lose many a dollar, and many a good opening, if you walk strictly in practical righteousness, but in eternity I need not say who will be the gainer. If you enjoy and trust in the "grace of God" that has brought you salvation, remember and practice its lessons, and see that you live soberly, RIGHTEOUSLY, and godly, in this present world. Search out all the wonderful Old Testament promises made to the righteous man, and remember that you are not heir to these even spiritually, save as you walk in practical righteousness. Happy indeed, is the man who, standing before God in the righteousness which He has provided, walks before his fellow-man in that practical rectitude which can alone adorn the grace that has picked him up.

(Continued and To be continued.)

Truths for Young Christians: Canaan, Part 2

Two facts at once arrest us here. First of all, the fact that neither the Red Sea nor the Jordan lies directly between Egypt and Canaan (Abraham, Jacob and the Lord never crossed either in their journeys between the two); and, secondly, that the children of Israel did cross the Red Sea by the direct guidance and leading of God. They never needed to cross the Jordan had it not been for their own unbelief. Let us try and see what meaning all this has for us. We have not only as sinners the judgment of God to face, from which the blood of the Lamb delivers us, but after this we still need deliverance from our three great foes-the world, the flesh, and the devil. Nothing now but the death of Christ can deliver us from the power of these, and of this both the Red Sea and Jordan are remarkable types.

In the waters of the former it will be remembered the pomp and pride of Egypt were drowned, and the strength of Pharaoh was broken, thus answering to the death of Christ, which separates us from the world and Satan's power (Gal. 6:14; Heb. 2:14). But Rom. 6 finds no real counterpart here, for although the Israelites should have left their old unbelieving hearts behind, as a matter of fact they did not. This is clearly seen on nearing Canaan. If the flesh had been left behind them, as truly as Pharaoh and Egypt were, no Jordan would have been needed; but alas! it appears this was the hardest lesson of all to learn. Those, therefore, who thus refused to leave it behind them, but on the contrary betrayed their confidence in it, by putting themselves under law, had all to perish in the wilderness, that it might be destroyed, and death was again presented to the generation born in the wilderness, at the Jordan. Only this time especial care was taken that they themselves, represented by twelve stones, should be left at the bottom. And this is the entrance into Canaan.

The death of Christ has not only put away the sins of every believer, not only freed him from the world and Satan's power, but has also put an end to him, so that his old self is crucified and buried with Christ, out of which he is risen in the power of a new life, and brought into the new and heavenly sphere of Canaan.

If, therefore, we put the Red Sea and Jordan together, they present to us a full picture of the death of Christ, the former especially typifying what it delivers me from; in the latter, what it brings me into; or, in other words, death and resurrection. To cross the Jordan and enter Canaan is not the privilege of a few, but is the effect of the death of Christ for every believer, however few may enter into the meaning or power of it.

Let us now briefly consider the possessing: This only belongs to those who fight for it; the condition of possession is stated in Josh. 1:3. We find that all Israel entered it together, but that many were careless about possessing it (Josh. 18:3), while two and a half out of the twelve tribes never dwelt in it at all, or at any rate, in that part west of Jordan.

This has great meaning for us, dear fellow-believers. In Christ we all have died and risen, and entered the land; but how slow we are to possess, to make our own, often after much exercise and conflict with our spiritual enemies, the blessings that are ours in Christ! We have to fight the Lord's battles, but we are poor soldiers, though after all the work is entirely His from first to last (Josh. 21:44). We have not space here to consider the various wiles by which Satan, at one time by fright as a roaring lion, at another by deceit as a wily serpent, sought to hinder this possession, but we earnestly commend the study of the book of Joshua in the light of Ephesians to our readers.

All that we can do here is, while just pointing out the outlines of this interesting subject, to bring home to each of our hearts the fact that it is only as we are thus possessing, thus abiding in communion with Christ, in the enjoyment of His love and peace, in the blessed sense of our portion in Him, that we can hope to walk to His glory down here. And in all this let us beware of possessing without dwelling; the two and a half tribes were valiant enough in possessing, that is, in making the land their own; but they did not enjoy what they obtained. So with many of us. We are keen and eager, it may be, in the pursuit of truth, and a true position according to the mind of Christ, but how far are we dwelling in the power of what we know? How far does the atmosphere of Canaan so pervade our spirits, and its fruits so fill our lives that we are found to the praise of God down here? Only the man who lives in Canaan can rightly cross the wilderness; the heart must be satisfied and happy in Christ to be content with His portion and path down here. If we would be strangers here, we must practically have a home with Christ in heaven for our hearts; and the man who does not dwell in a home in Canaan can never be content with only a tent in the wilderness. May the Lord give us each to feel more and more the importance of keeping up a fresh and happy inward life in real communion with Christ where He is, as this is the only real power to maintain a consistent walk to the glory of God.

(Continued and To be continued.)

Truths for Young Christians: Eternal Life

ETERNAL LIFE.

In the last paper we considered the two natures that are in the Christian, and the relation of the man himself to them. We saw that the great point was for the man himself to let the new nature be the life in which he lives every day, and to treat the old nature as a foreign body to be kept in death or reckon himself dead to it. Before passing on to consider the channel in which the new life flows, let us pause a moment to make this still plainer by a well-known simile.

The Two Tenants

Supposing a landlord has rented his house to a bad tenant, who drinks, gambles, swears, is a disgrace to the neighborhood, and never pays any rent; and suppose that at last (the law allowing him), he forgives all the back rent and puts a new tenant, a quiet, respectable, industrious man in the house, with full authority to keep the bad tenant in custody in one of the rooms, not to let him go about the house, and above all never to allow him to open the door. We should then have a rough picture of the Christian. His body is the house, his old nature the bad tenant, his new nature the good tenant, and God the owner of the property; for our bodies are not our own, but the Lord's. So to speak, we do not live in our own houses, but are merely tenants at will-a solemn, and often forgotten truth.

The Comforter-the Holy' Ghost

Now comes a difficulty. The bad tenant is a very strong old man; the new tenant is a weak young man, and though he has full authority, he has no power to carry out the landlord's wishes. He appeals for help, and the landlord sends from his own house a strong friend to help him to overcome the old tenant, and to keep him in custody. This strong friend is the Holy Spirit ("strengthened with might by His Spirit in the inner man," Eph. 3:16), and hence we often read of His overcoming the old tenant, rather than of the new tenant's doing so. See Gal. 5:17, 25, etc. We must of course understand that this friend never interferes unless the new tenant wishes it.

Suppose, now, I call with some boon companions at this house to spend a pleasant evening with my old friend who lives there. I hear there has been some change going on at the house, but I do not exactly know what. The door is opened by the old tenant, but he has a cowed look on his face, and when I tell him what I have come for, he says, "Well, of course I should like to ask you in, but I cannot, because the new tenant would not like it. You see he is responsible now to the landlord for this house, and he is very strict in having it kept quiet and respectable. I'm only out now because he is asleep, but if the was any noise in the house, he would soon shut me up again." It is clear in this case the same man answers whom I have known all along; the only difference being he has had his rent forgiven, and there is a new tenant in the house of whom he is afraid. Now, suppose that I call again in a few months to try and induce my old friend to come and spend a gay evening with me. It is quite dark when I knock at the door, so that I cannot see who opens it, but, supposing it is my old friend, I say, "Come along to the theater with me.”

“I never go there," is the reply.

“I know that," I say, "for you are afraid now.”

“No, I am not afraid, I do not care for it.”

“Come, now," I say, "that won't do, I know you like it well enough, but you are afraid of the new tenant.”

“I am the new tenant," answers the voice.

Now, in this case, I do not find the old man with his rent forgiven, but a new man altogether, answering all my questions, and declaring he does not care for worldly pleasures at all. Here is quite a new thing, but this is also the true Christian position: that is, always to let your new nature answer the front door, never the old. Supposing now that I continue calling for some months, and invariably get the same answer. No wonder that I think that the old man must be dead, for he never answers the door. So he is, as far as any outward expression of his existence is concerned. The new tenant, however, could tell me of many a desperate attempt he makes to break loose from his close confinement, when nothing but the strength of the Friend prevents him from being as bad as ever.

We must remember this is but an illustration, but still it may help a little in understanding the two natures. Let us for next month consider the new nature, the eternal life the Christian possesses.

Truths for Young Christians: Christ is Our Life

CHRIST IS OUR LIFE.

This eternal life that is in us was, and is, in Christ. In 1 John 5:11 we read "this life is in His Son." There is the source; but in 1 John 3:15 we read "Ye know that no murderer hath eternal life abiding in him" which necessarily infers that there are others who have. It has been manifested once in all its divine perfectness, in the walk of the man Christ Jesus. In us it is only shown in broken bits, and very imperfectly. Now Christ is this life, and He is also its object. This is expressed in Col. 3:11. ''Christ is all (as object), and in all" (as life). This life gives a capacity of communion with the Father and the Son (1 John 1.); also necessarily (being the same life in all) with one another.

Fellowship

“With the Father." This life on earth was the object of the Father's perfect complacency. "This is My beloved Son, in whom I am well pleased." There was none then to share the Father's joy, because Christ must be in us before He can be all to us. We must have the life, before we can understand or appreciate it. Now, however, we have fellowship with the Father in His pleasure in Christ. Again, "With the Son," God was ever His object. We, too, have now an object outside ourselves. His will is ever our delight. In this we have fellowship with the Son. "With one another," in our life, our hopes, our aspirations, our objects, our worship. Now, if God has given us no less an object than that which fills His heart, it is evident it must overflow ours. Therefore, if occupied with Christ, our hearts must overflow, and the overflowing of the heart is called worship and praise.

The Conscience and Heart

Now the life of Christ was manifested in two ways, as grace and truth, or, in other words, as love and light. We, on the other hand, are complex beings, having both a conscience and a heart. The life is thus beautifully adapted to control the entire man, the conscience being guided by the light, and the heart ruled by the love. Oh, beloved reader, well may we ask "What manner of persons ought we to be in all holy conversation and godliness!" Consider, for a moment, our present glorious position: all our sins forever gone before God, justified and sanctified in Christ Jesus, and thus, made meet for the inheritance of the saints in light, having a new, a perfect, an endless life, strengthened by the constant presence of an almighty Friend and Comforter, Christ's love using and filling and swaying our hearts, His light guiding and controlling our consciences. Listen for a moment to these words, and think that we "ought to walk even as He walked." Christ was at once a conqueror, a sufferer, and a benefactor. What moral glories shine in such an assemblage! He overcame the world, refusing all its attractions and offers. He suffered from it, witnessing for God against its whole course and spirit. He blessed it, dispensing His love and power continually, returning good for evil. Its temptations only made Him a conqueror; its pollutions and enmities only a sufferer; its miseries only a benefactor. Jesus did good, and that, hoping for nothing again. He gave, and His left hand did not know what His right hand was doing. Never, in one single instance, as I believe, did He claim either the person or the services of those whom He restored and delivered. Jesus loved, and healed, and saved, looking for nothing again. Surely there is something beyond human conception in the delineation of such a character.

One cannot leave a subject like this without a sigh, as one thinks of how far, how very far, we come short of such a glorious example, and of the purpose God has in leaving us in this world. We see many men, godless men, men who deny everything we believe, seeking to lead upright, noble lives. Not knowing God, yet they are seeking to live unselfish lives for others, to spend and be spent for mankind; and shall we, with the whole horizon of our life lightened up with these eternal realities, live for ourselves? or shall we live for Him who died for us and rose again? "He that saith he abideth in Him ought himself also so to walk even as He walked." May the Lord seal home to our hearts in living power the subject we have been considering, and give us each to feel the controlling power of the love of Christ that passes all understanding.

In our next paper, the Lord willing, we will consider some of the qualities of this eternal life and new nature.

(Continued and To be continued.)

Truths for Young Christians: Walking, Part 1

We have spoken of the Christian's attitude in waiting for Christ's return in the last paper, in which we also saw that two other attitudes are also closely connected with this event, namely, the Christian's walk and work. We will now briefly consider the former of these two. In the first place, let us clearly understand that "walking" is not "working," properly so called. The distinction, indeed, seems so plain as to be hardly necessary at all, yet there is a great deal of confusion on this very point. Many seem to think that if they are walking steadily and correctly, and are manifesting Christ more or less in their daily life, they are doing all that can be required of them; and yet it may be that with all this, beautiful as it is in its place, they may be ignoring and leaving undone a large amount of Christian work that is ready for them. We will point out one or two Scripture expressions on this subject.

Walking and Working

“To me to live is Christ" is a very comprehensive one, and includes both the walk and work, indeed, all that Christ did. Would that we knew more of its meaning.

Take, however, the exhortations to a godly walk in the Ephesians-to walk worthy of our vocation, to walk in love, and walk circumspectly, also those of Peter on the same subject, and compare them with "Always abounding in the work of the Lord." (1 Cor. 15:58). "If any man's work abide." (1 Cor. 3). "To every man his work." (Mark 13:34), etc., and it will be at once seen that "walk" is not the same as "work," though in some cases the word is so used as to include it; "Walk worthily of the Lord unto all well-pleasing, bearing fruit in every good work, and growing by the true (or full) knowledge of God." (Col. 1:10. N. T.)

We, however, are so one-sided in our actions and views that, far from maintaining the even balance of Scripture, we either are very active in works, often seeking in that activity to cover up the want of a really godly and Christ-like walk, or else we become so occupied with the passive side of the new life as to have but little Christian activity left. Some, indeed, press work, work, work, till it would seem as if Christianity were all work. Others say only walk, walk, walk, as if the Christian had no real work to do. What Christ wants is both.

Leaving the working, however, just for the present, let us briefly consider the walking: Now our walk is characterized by two great principles, for as we "ought to walk even as Christ walked," and as He was light and love, even as God is (1 John 1:5; 4:8-16,) these two principles govern our path.

(Continued and to be continued)

Truths for Young Christians: Walking, Part 2

Walking in the light.

Taking light first, we find that all believers walk in the light (1 John 1:6, 7), but often they do not walk according to it (Eph. 5:8); that is to say, being brought out of darkness into His marvelous light, we are set in a position where no darkness affords an excuse for stumbling. The twilight is passed, we stand in the full blaze of the gospel day. Hence the exhortation in Ephesians is to walk according to the sphere in which we are set. When a Christian sins, therefore, it is not in darkness, but in and against the light, so that we are without excuse. But light is not merely a question of position; from it flow several important qualities of the Christian walk. Righteousness, holiness, truth, purity, are all fruits of light (Eph. 5:9 N.T.), and of cardinal value in the Christian life.

Fruits of Light

Righteousness is divine light applied to the affairs of daily life, holiness is divine light applied to the life with God, truth is divine light ruling my words, purity, divine light ruling myself (1 John 3:3). We have already considered the question of a righteous walk in 1 Thess. 4, and that of a holy or sanctified walk in 1 Thess. 5; both of these, let us remember are directly connected with the Lord's return in Rev. 22. In 1 Thess. 3:13, holiness is connected with the Lord's return, but here, let us remark, it is inward "confirming of your hearts unblameable in holiness before our God." What a thought, a heart really consecrated to God, where He is first in all things, separated to Him. What a source this is for the holy walk that follows in the next verse (1 Thess. 4:1).

Truth

“The lip of truth shall be established forever." But God "desires truth in the inward parts," and "walking in truth" (2 John 4) goes far beyond these words, all-important as they are. With regard to speaking the truth, one of our leading writers has expressed a very beautiful thought to the effect that we should so seek to speak that our words shall express exactly the fact, no more and no less; so that speaking like painting, shall become an art, which shall in the most appropriate word, instead of colors, lay the matter before the hearer. In the present day, especially, when exaggeration is so common, it is as singular as it is refreshing to find a Christian so weighing his words so as to be as accurate as a good picture. Is not our Lord's reply when asked who He was in John 8, a proof how perfectly true and transparent His words had ever been? "Altogether that which I also say to you." (N. T.) Surely the habit of consciously being in the light of God's presence greatly tends to this true speaking. But truth in the inward parts is what God requires, true to God, to myself and to others: to God, in all His word requires from me to myself, in really and truly being what I am, no more, no less, putting on no false appearances, not deceiving myself; true to others, not deceiving them, avoiding all hypocrisy. This true living is of all-importance to a young believer, as many things may tend to make him unreal. If he has learned quickly much spiritual truth, and yet not been brought very really into God's presence, he is so apt to desire to appear more than he really is, so prone to seek to be accredited for the truth he knows, rather than for the life he leads. The most dangerous position of all is when he has stepped into some right position before God without real exercise of conscience, and then supposes that the position entitles him at once to look down on others, and imagine himself far on in the school of God. Be severe with yourself, beloved reader; at all costs be truthful, underrate rather than overrate your spiritual state. This alone leads to a true and holier walk. Walking in the truth is different (2 John 1), and is accomplished by walking according to the revealed word of God. This, it is needless to say, is of all importance. No walk, however sincere can possibly be according to God that is not according to "the truth.”

Purity is a beautiful quality in a Christian's walk. Occupation with what is defiling can never make us pure, but occupation with Christ does. We see that in 1 John 3, where Christ is the measure of our purity (1 John 3:3), our righteousness (1 John 3:7), and our love (1 John 3:16).

(Continued and to be continued)

Truths for Young Christians: Practical Sanctification

Chapter 5.

PRACTICAL SANCTIFICATION.

In our last paper we spoke on the practical righteousness of the Christian; the state, which answers to his standing in the righteousness of God through the finished work of Christ. We trust the subject has been made sufficiently clear to prevent any from thinking that the one can in any way be substituted for the other, or that any Christian can do without both. None can be saved by practical righteousness, one must be made the righteousness of God in Christ. On the other hand, none can take his stand on the fact that, divine righteousness being now revealed, practical righteousness is of but little value to the Christian. This would, indeed, be a gross abuse of grace, and yet is there not some danger of our deceitful hearts becoming somewhat lax as to this? We fear there is, and that there is therefore great need in insisting on a sober, righteous and godly walk, even amongst many who are well versed (in head at least) in divine truth; for a right standing can never excuse a wrong state.

Two Sanctifications

Turning now to sanctification, it will be seen that it also has a double aspect, connected, like righteousness, the one with our standing, the other with our state. Sanctification and holiness are the same words, and mean "set apart for God." In one or two passages only, however, does the word mean merely "set apart" without reference to what we understand as holiness.

Every believer is not only justified, but sanctified, in Christ Jesus; that is, set apart for God by the work of Christ. We have already briefly touched on this in the first paper, and therefore do no more than allude to it now; as our present theme is not that first action of the grace of God which takes us like a stone out of the quarry, and sets us apart for His holy temple, and moreover gives us a new nature which is not only absolutely righteous but absolutely holy, but is rather the question as to how that stone is cut, and polished so as practically to answer to the glorious position it is one day to have; or, in other words, how this new life shows itself, not towards man in practical righteousness, but towards God in practical holiness of walk.

The Work in Me Is Not the Work for Me

Great confusion exists between practical sanctification and divine righteousness; the former; the progressive work of the Spirit of God in me, the other the finished work of Christ for me. As a matter of fact sanctification of the Spirit (complete, not progressive) takes place together with belief of the truth (2 Thess, 2:13) which is salvation; and practical sanctification is always a result of this, never a means to it. In short, I must have this new and holy life before I can practically live it day by day.

Justified and sanctified perfectly when I believe, I have subsequently to walk in practical righteousness and holiness. But salvation must come first.

Practical Sanctification Two-Fold

Practical sanctification, the fruit of the new life, shows itself mainly in two ways-obedience and holiness; obedient according to the obedience of Christ; holy because the Father is. (1 Peter 1.) Paul's sanctification began from the moment that another will took the place of his own. "Lord, what wilt Thou have me to do?" From that instant a new power moved him, a new life energized him, a new object possessed him, a new person controlled him, the love of Christ constrained him

Obedient As Christ

We are sanctified unto obedience. We have already seen that the obedience is not for salvation (we have the blood of Christ for that), but is one of the first fruits of the new nature. And not only "unto obedience," but "unto the obedience of Christ." "Lo, I come to do Thy will," is the sentence that explains every varied action of His perfect life. The divine will that sent Him into this world, was the sole cause of every word and work, and when it was accomplished, Jesus returned whence He came.

See now the force of the words, "As Thou hast sent Me into the world, so have I also sent them into the world." We are sent into this world by Christ. But you say, "I was in it before." Yes, but you have died to it in Christ, and are now by Him sent back into it, solely and expressly for His use, to obey Him as He obeyed God. Dear friends, what do you know about all this? Anything or nothing?

Oh! that we might allow God to rouse us up to judge ourselves honestly in this matter, and that we might allow Christ to make His love a sufficient power in our hearts to lead us to live really for Him.

But how is practical sanctification or holiness obtained? First, by looking at, and copying Christ; "by faith, which is in Him"-certainly not by looking at ourselves, (Moses' face did not shine because he looked at it, but because he looked at God) and secondly, by becoming servants to God (Rom. 6:22) yielding our bodies to Him wholly, which is our reasonable service, and thus He alone may work in us to will and to do of His good pleasure.

Holy As the Father

The second part of sanctification is holiness. This is certainly akin to purity (1 John 3:3) and is only effected when inward as well as outward. (2 Cor. 7:1.) Without following it we cannot see God, for it is becoming to His house (both earthly and heavenly) forever (Psa. 93:5; 1 Cor. 3:17.) We are to be holy in all manner of conversation; which is not in word only (see 1 Tim. 4:12, where they are distinguished), but in deed also. It includes a cleansing from all pollution of the flesh and spirit (2 Cor. 7:1), which embraces far more than what we call gross sins.

How this is to be attained we have already seen. It is step by step, bit by bit. In one sense we have it already, for we have Christ in us; hence we need not despair, the good qualities are all there, and we have to bring them out. On the other hand, it is this that causes our responsibility; if they are all there, then. why are we not more holy? Why so worldly?

Two Persecutions

Now with regard to persecutions, they are connected both with righteousness and holiness. We get the former in Matt. 5:10, and 1 Peter 3; and the latter in Matt. 5:11, and 1 Peter 4. We are persecuted for righteousness sake, because, the world is unrighteous, and does not understand the Christian's high standard right and wrong; but for following Christ and bearing, His image in obedience and holiness in the world that crucified Him, we are also persecuted and scorned, and to such the apostle says, "Happy are ye!" and calls on us to rejoice. "Living godly" includes both a righteous and sanctified (not sanctimonious) walk and such shall suffer persecution, that is to say, not those who merely are alive in Christ, but those who "live godly." Under which head are we found? May we seek help of the Lord to live Christ, and not merely to be alive!

(Continued and To be continued.)

Truths for Young Christians: Canaan, Part 1

The whole history of the bondage, redemption, deliverance; walk and warfare of the children of Israel gives us perhaps the most complete picture of the whole life of a saint of God that the Bible contains. There is hardly a sorrow in Egypt, a trial or circumstance in the wilderness, a warfare or other event in the land, but may in some way or other afford a valuable lesson to the Christian. We purpose, therefore, looking to God for guidance, just to glance briefly at the wilderness history and Canaan conflicts, as being those parts that most concern a young believer.

It may seem strange to some that of these two we should first speak of Canaan, especially if this is to be regarded as our final rest in heaven. We trust, however, clearly to show that, on the contrary, "this goodly land'' embraces the whole sphere of our spiritual blessings into which we are brought now; and without the enjoyment of which we cannot tread the wilderness path to the glory of God.

Let us in the first place consider such scriptures as Ex. 3:7; 6:7-8. These speak only of bringing out of Egypt into Canaan, no mention being made of the wilderness at all, thus showing that although they must necessarily cross it (an affair of a few days), their wanderings there for forty years formed no part of God's purpose. In like manner we find in Col. 1:13, that the same act that brought us out of the kingdom of darkness translates us into the kingdom of the Son. The wilderness may come in by the way to humble us and to prove us, or it may not. The dying thief had no wilderness journey, but passed straight out of Egyptian bondage into the paradise of God. Most of us have, however, a certain stretch of wilderness to cross; but it is important to see at the outset that this is only by the way, and in no way interferes with the fact that the sinner who one day was in Egypt dead in trespasses and sins, the next may be raised up and sitting in heavenly places in Christ Jesus (not as yet with Him).

As a matter of fact, the heavenly life and the wilderness life go on together, the latter in the strength given by the former. As "in Christ" a part of Him (also as a priest and worshipper), I am in heavenly places now; as a pilgrim and a stranger I am in the wilderness. Thessalonians, Ephesians, and Colossians touch most on the Canaan side, while Philippians and 1 Peter take the wilderness path. It is clear that Canaan cannot be confined to our final home in heaven, though doubtless including it (when the wilderness journey is actually over), but is mainly a vivid picture of the saint's position in the heavenlies, now waging war like the Israelites of old, as soon as the Jordan is crossed, for the possession and maintenance of their rights, as well as the destruction of their enemies. This we read of not only in the Old Testament, but as regards the Christian in Eph. 6.

In Deut. 26:1 we read, "And it shall be, when thou art come into the land which the Lord thy God giveth thee for an inheritance, and possessest it and dwellest therein." This verse speaks of three distinct positions of the Israelite in Canaan, that is to say of the believer and his heavenly privileges. First he enters the land, next he possesses it, or makes it his own, and thirdly he dwells in it. Let us briefly consider these in order.

Those for whom we write are sufficiently familiar with the leading facts of the history of the Israelites to remember that, having been delivered from the judgment of God, not by the fact of their being His people but by the atoning blood of the Lamb, they next crossed the Red Sea, and then leisurely crossing the desert found themselves on the borders of the land. This they refused to enter, and were therefore doomed to die in the wilderness; while the next generation were not allowed to enter Canaan, otherwise than by passing a second time through the waters of death in the Jordan.

(Continued and To be continued.)

Truths for Young Christians: Waiting, Part 2

Worldly Christians Cannot Wait or Watch For Christ.

To truly wait for Christ we must be unworldly. If we love this world and the things which are in it, how can we look for the One who is to take us from it forever? But if we have learned the emptiness of the world, to see through its tinsel and to discern the power of its god and prince that is behind, hurrying men on to destruction; we long to leave it, and, thus doubly welcome Christ; first for His own sake, and next, for taking us away from it all to the Father's house.

I shall never forget some time ago when I had to fetch a dear old lady from a boarding house, where she had been badly treated, seeing her sitting in the little dark underground room in which she had been kept, in a large arm chair, with bonnet, shoes, cloak and gloves all on, earnestly waiting my arrival. Although I could not come before twelve, so anxious was she to leave the place that she had insisted on getting up between four and five o'clock that morning and being fully dressed, and she had been sitting thus in that chair for six or seven hours all ready and waiting to go. I cannot describe her look of intense joy and satisfaction when I entered the room just as she was thinking herself quite forsaken, and her delight when at last she found herself safely in the carriage. What a feeble picture this is of what our attitude ought to be, and what our joy will be at Christ's coming!

Christ's Coming Draws Near

Everything bespeaks its nearness. Vain though it must be for us to attempt to fix an hour, which the Lord says no one knows but the Father, still in many ways He has indicated His approaching return. First, in the remarkable spread of the gospel preaching and work among young and old throughout Christendom, thus rapidly gathering in the number of His elect. Secondly, in the fact that the midnight cry, "Behold the Bridegroom cometh, go ye out to meet Him," that was unheard (save by a very few) eighty years ago, is now sounded everywhere; and thirdly, in that the signs of the last times, spoken of in 2 Tim., etc., are to he seen on every side of us. Many, however, think that unless it is quite sure that Christ will come in our time, it is no use waiting for Him, because it will be in vain. This is a great mistake. In no sense it in vain. As regard ourselves, it exercises its purifying influence on our lives, draws us nearer to Christ, and keeps us more separate from the world. With regard to Him it is just as precious to His heart, as if He came. Unlike a king or president who can only see those who are waiting at the moment he passes, He has watched, and knows every "waiter and watcher" whose heart has communed with Him through the long dark night -not one is forgotten. And if you thus patiently wait and watch for Christ, you will be amongst those in glory whom Christ will specially come forth to serve. Oh! may He speak to each of our hearts in power, that many sleepers may henceforth become watchers to His praise and glory.

(Continued and to be continued)

Truths for Young Christians: Practical Righteousness, Part 1

In the first of this series of papers we spoke about our standing in righteousness and sanctification before Clod. We saw that, by the work of Christ, as brought out in Romans, we are made the righteousness of God, so that we are justified from all things through our Savior's death and resurrection. We also saw that in Hebrews the same work is presented as perfectly sanctifying us and fitting us to worship within the Sanctuary in the presence of a thrice holy God. We must, however, carefully remember, as we noticed at the time, that in both cases we were only considering our standing before God, and not our state. And having thus briefly considered the former, and subsequently spoken of the new life within us, we may now look at the two ways in which that life flows out of us leading to practical righteousness, and holiness or sanctification.

Two Righteousnesses

If we look at Rom. 3, we find the righteousness of God is the constant theme, but if we look at Rom. 6, although we find righteousness continually spoken of it is never the righteousness of God; the reason of the difference being that there are two righteousnesses perfectly distinct; one is God's: the other is the believer's, and while in Rom. 3, the former is the theme (connected with our standing), in Rom. 6, it is the latter (connected with our state). For an instance of these two, let us look for a moment at the first person who is clearly said to have both. We are repeatedly told that Noah was a just and righteous man, and also that he was a preacher of righteousness. We know that he was not a preacher of what we call "the gospel," but that his preaching and practice were characterized by righteousness of walk and ways. This is analogous to the righteousness of Rom. 6.

Noah Had One and Was Heir to the Other

If we now turn, however, to Heb. 11, we there find that Noah "became heir of the righteousness which is by faith." Mark the language well. In the first place he is an heir to it, which implies two things-the one, that he does not have it yet, and the other, that he has not worked for it-no man can work for what he inherits; and secondly, this righteousness is by faith. Turning to Rom. 3:22, (so perfectly does Scripture explain itself), we see clearly that the righteousness which is by faith, is the righteousness of God. We thus see that Noah lived in one righteousness, and became heir to another. The reason he was only heir to the righteousness of God is explained, in Rom. 3:25, where it is shown that God could not declare His righteousness, in passing over Noah's sins, until an adequate propitiation had been made by the death of Christ.

By considering this case we see that the righteousness in which Noah stands (or will stand) before the throne, is the righteousness of God, as seen in the perfect work of Christ, whereas that in which he lived and glorified God on earth was his own practical righteousness.

In Eph. 4:24 we read that the new man is created anew in "righteousness and true holiness," or practical righteousness and sanctification. Walking in newness of life (Rom. 6:2) includes these two things, (see Luke 1:75), as is seen in the end of Rom. 6, when both are connected as the result of a godly walk, Rom. 6:19, 22.

(Continued and To be continued.)

Truths for Young Christians: Walking, Part 3

WALKING.

The Threefold Sphere of Love.

Love is the second great characteristic of God, and therefore of the Christian's walk. We are exhorted to walk in love. Love to God, to our fellow-believers, to our fellowmen. Love to God shows itself in obedience. Obedience, to be worth anything, is the offspring of love. Thus alone Christ obeyed, and to His obedience are we set apart (1 Peter 1:2-4). Turning instinctively to God for direction in every event of life, waiting till we get it, and then following it. Such is the path of Ps. 32, and that of the obedient child; a path of security, of happiness, of freedom from care or anxiety though not from watchfulness. "Obedience," too, "is better than sacrifice," and it springs from "hearkening, which is better than the fat of rams." (1 Sam. 15:22). It may not bring us much praise or credit, but it always pleases God, and even when we are "slow of understanding," if the desire is to obey, the Lord will guide. This, then, is the proof of love to God, and a special blessing is reserved for those who thus walk (John 14:23). Love to our brethren is mostly shown in washing one another's feet, this is the most delicate proof of real love that can be given, and the rarest (John 13). Love can be shown in the cup of cold water, in the offering of a sweet-smelling savor (Phil. 4:18), in caring for bodily or spiritual needs. The heart that is at leisure from itself, to soothe and sympathize, will readily discover the appropriate way of showing love. Love to the world at large is most shown in pointing them to Christ. Caring for the suffering and the poor is an essentially Christian duty, but care for the soul comes first, though it may not always be made the most prominent.

Such, then, is a brief and imperfect sketch of the Christian walk, all perfectly summed up in the three words, "as He walked." This is the best direction of all "as He walked" in righteousness (Isa. 53:11), goodness (Matt. 19:16), truth (John 7:18), guiltlessness (Matt. 27:4), lowliness (Matt. 11:29), patience (Matt. 27:14), self-denial (Matt. 8:20), humility (Luke 22:27), obedience (John 4:34), compassion (Luke 19:41) benevolence (Matt. 4:23,24), love (John 13:1).

May the Lord exercise our hearts to a more godly, truthful, and lowly walk in view of the nearness of His return.

Truths for Young Christians: The Wilderness, Part 2

3. Spiritual Refreshment.

The third thing in Exodus 15, is the spiritual refreshment Christ provides for true souls who have known what Marah means in the wilderness. In Elim we find the Good Shepherd leading His flock in the green pastures, and by the still waters. Here is an oasis in a desert. And what oasis does Christ provide for His pilgrims in this world? Truly that of Christian fellowship and intercourse: these are our Elims. What a blessed time we have when a few of us who are really seeking to follow Christ, can get together beneath the sheltering palm trees, and draw fresh strength from the wells of the water of life. Many a one has called these happy Elims, "foretastes of heaven," as they have enjoyed the-"Sweet bonds that unite all the children of grace." Alas! that strife and discord should so often mar what our Lord has provided for our rest and refreshment.

4. Wilderness Food

The fourth thing we notice is in the next chapter, and that is the food for the wilderness. Our bread is the manna that is sent down from heaven. In the deliverance from Egypt, Christ is fed upon as the lamb roast with fire-our Substitute and Savior; in Canaan we get Him as the old corn of the land-our glorified and exalted Lord, and it is worthy of observation that we never find the Israelites of old loathing either of these two foods. It is the manna-Christ in His humiliation and rejection, that is considered "light food." It is this "bread from heaven" that is the test for each of our hearts to-day as to whether we have been so truly won by His love as to esteem a path of rejection with Him, better than all the "leaks and cucumbers" of Egypt.

Surely, too, we may learn an important wilderness lesson from the fact that this precious bread was gathered freshly every morning before the sun was up, so those find now who spend "an hour with Jesus" before the bustle of daily life has begun; that the sweetest and most strengthening food is then gathered and stored. As has been so well said by another, "If I sincerely desire to grow in the divine life- if my one grand object is to be assimilated and devoted to Christ- I shall without doubt seek continually that character of nourishment which is designed by God to promote my spiritual growth. It is plain that a man's acts are always the truest index of his desires and purposes. Hence, if I find a professing Christian neglecting his Bible, yet finding abundance of time- yea, some of his choicest hours-for the newspaper, I can be at no loss to decide as to the true condition of his soul. I am sure he cannot be spiritual- cannot be feeding upon, living for, or witnessing to, Christ.

5. Streams in the Desert

The fifth point we may observe is the refreshing stream that pours out of the riven rock in accordance with the well-known passage in John 7:37, "If any man thirst, let him come unto Me and drink." Surely, if in the manna we have a picture of the humbled Christ as our food, here we have the indwelling Spirit who is with us throughout our wilderness journey, one of the blessed results and fruits of the death and glorification of Christ. (John 7:39). The rock is Christ. (1 Cor. 10:4.) The waters, doubtless, here as elsewhere, are typical of the Holy Spirit, who is the refreshment and source of power and blessing, not only for ourselves, but others, down here. "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." He is here to testify of Christ, but He can only testify to ready and listening ears. He is here to guide us into all truth, but only those who have willing feet and subject hearts. This water, too, unlike that in Ex. 16, is not for our own refreshment alone, but is to run out from us, so that we ourselves, as filled with the Spirit, are to be as streams in the desert. Thus far we have traced the believer -a song of joy in his mouth-the fellowship of Christ's sufferings known to his heart- enjoying Christian fellowship-feeding on a humbled Christ-and refreshed by an indwelling Spirit.

6. Wilderness Conflict

Now we come sixthly to Amalek, a picture of the flesh energized by Satan, who is ever walking about, ready to snap up any who are weak and ready to halt. We feel that it is quite impossible in the limits of a short paper to do more than just touch on this most important theme. It will be noticed that the victory in this case (Ex. 17) was obtained by two means; the one, the intercession of Christ on high, and the other, the resistance in the power of the Spirit (Joshua) down here. Now both of these are necessary if we are to overcome our adversary. In Peter's case, the intercession of Christ that his faith might not fail, was fully answered, but on account of the want of his active resistance against the enemy, he failed. The resistance down here would be valueless, were it not for the uplifted hands on high; at the same time we are to resist the Devil, and the Spirit in us lusts (or fights) against the flesh, that we may not do the things that we would. Christ will not fail in His part, blessed be His name, but how often do we fail in practically resisting the assaults of the enemy.

7. Water for Defiled Feet

The last, or seventh thing we have to notice is the provision made in case of defilement in the wilderness journey. We refer to Num. 19, which answers in type to 1 John 1:9. This is cleansing by water, not by blood, but it is water which contains and brings home to our hearts the memorials of the death of Christ, (the ashes of the heifer) teaching us that restoration to communion, after getting astray, is not by a fresh application of the blood of Christ, (which is quite an unscriptural thought) but a bringing home to our hearts by the word of God (the water, see John 13) the power of the death of Christ, which we, in our self-will had forgotten. It is thus that Christ Himself, in His perfect love, washes our feet when defiled with the wilderness journey.

We leave these blessed subjects with these few words, but enough has been said to show something of the perfect provision of our Lord for the wilderness journey, and thus cause our hearts to flow out in fresh praise to Him.

Just think the whole subject over, beloved reader, and you will find that Christ is with us at every step. We meet Him first in Egypt, in the blood of the Lamb; next, in the delivering power of the Red Sea; next, in the power of His cross; then, in His gracious provision for our refreshment; next, as the Manna; then, as the Rock; then, as our Intercessor up on high; and, lastly, in His wondrous love in following us when we go astray, and restoring our souls by the washing of water by the word. The end of all being to meet His own glorious Self on the cloud when all the journey will be over forever, and we shall praise forevermore the grace that has carried us on eagles' wings, and at last brought us home to Himself.

(Continued from vol. 1.)

Truths for Young Christians: The Wilderness, Part 1

We have seen that entrance into the heavenly country is the privilege of every believer, but that possession, and still more, dwelling in it, only belongs to those who make it their own and live in the enjoyment of it.

In the same way it is true with regard to our wilderness life here below, that although all true believers are brought safely through the Red Sea, saved from the judgment of God, delivered from Pharaoh's power and Egypt's slavery, yet it is only as we are really following Christ that we practically find that this world is the "wilderness wide," of which our hymns speak, or that we are pilgrims and strangers in it.

Am I in the Wilderness at All?

These things, beloved reader, are realities, and it will help us but little to know all the resources God provides for our wilderness journey if we are not in it in heart at all. Let us, then, seriously ask ourselves two questions.

First: "Am I, in any sense, a stranger in this world for Christ?" and second: "Am I passing through it as a pilgrim, or living in it as a citizen?" Simple, heart-searching questions like these, honestly asked, and faithfully answered before God, often speak to our consciences more powerfully than the most stirring sermon, and if we are conscientious and yet still clinging to this world, we shall find them very awkward and unpleasant questions to face. Do not shirk them, however, but if they do touch a sore point, let them have their full effect, and show us just where we really are before God.

We noticed in our last paper that we must have a home and enjoyment for our spirits somewhere, and that the only way not to seek this now on earth, is by truly having it as a present reality for our souls with Christ in heaven; or, in other words, the only way to be a stranger in the wilderness, is to be even now at home in Canaan, in spirit, though as to our bodies, we are still pressing on to our rest.

Communion with Christ in heaven alone gives the desire to follow Him on earth, while resurrection life in Him supplies the only power, hence the apostle prays both that he "may know Him," and the power of His resurrection, before he asks to know "the fellowship of His sufferings.”

All My Resources Are in God

The first thing that characterizes the wilderness is that all my resources are in God, my food comes from heaven, my water is given by God, my guide is the cloudy pillar; in short, every detail of my life is ordered by God. All around is nothing but the thirsty desert sand, capable, indeed, of receiving all I have to give, but utterly incapable of helping me an inch on my journey. In fact, from the moment I first passed beneath the sheltering blood of the Lamb, God has been, and is, my sole resource and stay until, in His good time, I actually reach the long looked for "rest of God.”

These, then, are two great lessons to be engraven on our souls as strangers here: 1. There is nothing of this world that can help my spiritual life.

2. All my resources are in God.

Seven Wilderness Lessons

1. The Song.

We will now very briefly glance at seven things connected with the wilderness journey; not in the thought that in any way they embrace the details of it, or even its leading features, but simply because each one may give us food for a few practical thoughts which may be of service to any who with honest hearts are desirous of treading more closely in Christ's footmarks.

The first thing we notice is, that at the start all is smooth, pleasant and joyful. What can be more delightful to the weary, worn out Egyptian slave than to stand on the wilderness shore of the Red Sea, and after seeing the destruction of all the power that held him captive, to raise his joyful heart to God in a song of praise, the first song in Scripture, a song of a delivered soul brought to God, a song full of beauty and meaning, a song that no angel can sing, a song which shall echo through the countless ages of eternity; and then to turn round with his back to Egypt, his face to that glorious heavenly country, which already by faith he counts his home, and starts off with God for his Guide in all the happy freshness of a new-born soul. Surely we all know what it is thus to begin our pilgrimage.

2. Marah-The Power of the Cross.

The second thing that we observe is that Marah is reached, a place of bitter water, water which can only be sweetened by a certain tree. What meaning has this, beloved reader? Did we not think we should find all smooth and pleasant when we first set out to follow Christ, and did we not very soon come across something very bitter and unpleasant, and discover that practically to be crucified to this world, to be dead to it, is not a very pleasant thing? Do we not remember, too, that it was only when we cast in the wood of Christ's cross, and of His sorrows for us, that the waters became sweet, and according to 1 Peter 4, we rejoiced, inasmuch as so early in our journey we had been made in any measure partakers of Christ's sufferings. O! the power of the cross of Christ. No Christian can live three days in this world without meeting Marah in some Way or other, but it is the Marahs which draw us near to Christ's heart. It is the want of water here which makes us go for all our refreshment to the Rock which is Christ, "Who brought the water for our thirst, It cost His blood to win.”

To the soul, therefore, who knows what it is thus to have fellowship with Christ in rejection, these Marahs are sweet, each one marking a never-to-be-forgotten interview between the suffering servant, and the loving Master.

"We know Him as we could not know,

Through heaven's golden years,

We there shall see His glorious face,

But Mary saw His tears.”

(Continued and To be continued.)

Truths for Young Christians: The Two Natures, Part 2

No doubt among the readers of these pages there will be Christians to whom sin is as a foreign body in them, and others whose old nature is still practically themselves. To use a simile we may compare the one class to militia, the other to regular soldiers. Outwardly both wear the government's uniform, both carry arms, both are drilled, both are soldiers, and yet between the two lies, an immense difference. If the militiaman is an artisan, or a tradesman, when he has his uniform on, he is an artisan and a tradesman still. He thinks of his work or his shop, and he feels that being in the militia is something put on, but that he himself is a civilian. Not so with the regular soldier. He, too, may have been an artisan or a tradesman, but he is one no longer. It is not merely that he wears the uniform, but he himself is a soldier. A long course of separate life in the barracks, of constant association with fellow-soldiers, and of daily drill, has so completely broken the old ties that he can actually go back to the very shop where he worked and feel he is not of it, he does not belong to it, all his tastes, yes, he himself is changed. Now we are called "soldiers of Jesus Christ," not militiamen. Not to put on Christianity at times but to be living Christian men and women, and the only way we can express what spirit we are of is by our bodies. Hence the whole question is, to what do I now yield my members? Is it to the old nature, the foreign body that still dwells in me? No; I will use them myself. I love truth, I love holiness, I love the Lord, and I will serve Him with my tongue, my hands, and my feet. If we live in the Spirit, let us also walk in the Spirit.

Think not, however, this is the work of a day. The old nature which has been yourself in the past, and has had sole control over all your members may manifest itself by its promptings. It is only by reckoning ourselves dead to sin, and alive unto God, that our members cease to be under the sway of the old master and we become accustomed to the new. You will find the old and new occupation for lips, hands and feet, in Eph. 4 and 5.

May the Lord make each of us true soldiers of Jesus Christ, men who have practically so broken the power of the old life as to be able to return to old scenes and associations as new creatures in Christ Jesus.

We have as yet said nothing as to the channel in which the new nature flows. As this paper is already long enough, we will therefore leave the unfolding of the new life for another time.

(Continued and To be continued.)

Truths for Young Christians: God is Just and Also Justifies the Sinner

GOD IS JUST AND ALSO JUSTIFIES THE SINNER.

Righteousness is two-fold in Rom. 3. God's forbearance and grace had been shown in the remission (or passing over) of the bygone sins of Old Testament saints, in spite of His own words that the soul that sins shall die, but His righteousness had not been manifested. (Rom. 3:25). He now shows, therefore, the righteousness of His own character by the cross of Christ, both in His past forbearance, and in now freely justifying the believing sinner. This last act is said to be the righteousness of God upon all them that believe. Hence we get two things; first, that God Himself is just, and next that He is the justifier of him that believes. (Rom. 3:26). The finished work of Christ on the sinner's behalf, accepted by God as seen in His raising Him from the dead, has set Him free to show His grace in righteousness. Mercy and truth, and righteousness and peace, have thus met together at the cross for the first time (Rom. 5:1), and God no longer forbears with the believing sinner, but justifies him freely by His grace (Rom. 3:24).

A Wonderful Contrast

The full perfection of the believer's standing is seen by comparing these two passages: "For all have sinned, and come short of the glory of God." (Rom. 3:23.)

“We have peace with God... and rejoice in hope of the glory of God." (Rom. 5:1, 2.)

The perfection of Christ's work enables every believer to rejoice in the absolute certainty of entering that very glory from winch he was hopelessly excluded by nature.

Standing and State

But so far we have only spoken of the believer's standing before a righteous God, and if we say nothing now of the state that must accompany it, as treated of in the following chapters, it is not because we undervalue the importance of practical righteousness, but because we must reserve this great question for future consideration.

Seven Eternal Realities

On turning now to Heb. 9, 10, one thing impresses us is the words "eternal," and "forever." We get in these chapters seven divine assurances of the eternal value of Christ's work. We find that Christ's offering was once forever, and that therefore He is seated forever; hence we have eternal redemption, and are perfected forever (Heb. 9:12; 10:10, 12, 14). We also read that there will be no more offering on Christ's part, no more remembrance of sins on God's part, and hence no more conscience of sins on our part. (Heb. 10:2, 17, 18). On these seven eternal realities our faith rests. Now the sanctification spoken of here, like the righteousness in Rom. 3, 4, 5, is perfect and complete, absolutely independent of our state, so that even the Corinthians, who were in anything but a holy state, could be addressed as "sanctified in Christ Jesus." Of practical sanctification, as of practical righteousness, we hope to speak, but not here. Let our souls first fully enjoy and enter into the work of Christ for us. Let us glory in our perfect justification and holiness in Him who of God is "made unto us wisdom, and righteousness, and sanctification, and redemption." (1 Cor. 1:30.)

Another Contrast

Compare here, as in Romans, two passages, and see what a testimony they give to the value of Christ's work.

“The way into the holiest of all was not yet made manifest." (Heb. 9:8.)

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way." (Heb. 10:19, 20.)

The worshipper, who in Old Testament times was rigorously excluded from God's presence, is now made, by the infinite value of the work of Christ, so holy, that he is able to come right into the holiest of all, standing in Christ without a spot.

Let us then glory in the work of Christ; nay more, let us boast in Christ Himself, through whom we are made meet to be partakers of the inheritance of the saints in light; and above all, let none of us ever harbor even for a moment a wretched unbelieving thought of His perfect work. Doubts and fears are impossible for the one who understands for himself the full meaning of the truth of Heb. 10. Never, never allow a doubt about a salvation, which you have had no part in procuring, but which from first to last is the perfect work of the Triune God-Father, Son, and Holy Ghost. (Continued)

Truths for Young Christians: Righteousness and Sanctification

No. 1. Righteousness and Sanctification.

The object of these papers is to set the more advanced truths of the gospel before young believers in a simple and practical way. In doing this we go over well-trodden ground, and must not, therefore, look for much that is new, but rather that a consideration of these blessed truths may be to the increased glory of God both in the praises of our hearts and in the tenor of our lives.

The word of God, in speaking of the work of Christ and what it has done for us, says, not only "being now justified by His blood," Rom. 5:9, (regarding Christ as the great Paschal Lamb), but also "sanctified through the offering of the body of Jesus Christ once," Heb. 10:10 (looking at Him as the great burnt offering, the One who died to fulfill God's will).

Forgiveness, Justification, Sanctification

Now all Christians believe that their sins are forgiven. Many, however, do not know that they are perfectly justified before a righteous God, and still more have never heard that they are now perfectly sanctified by the same work that put away their sins. It is difficult to account for this, seeing that all are equally revealed in scripture, but still it is a fact. This ignorance would not matter so much did the words mean pretty much the same thing; but not only are they distinct in themselves, but still more do they differ in their results. A man may owe a large debt: if this debt is forgiven, he is free from all penalty; if another pays it, he is justified from it. All this, however, does not fit or entitle him to enter the mansion of his creditor on familiar terms. But the work of Christ has done all these three things: by it we are forgiven, and thus saved from hell; by it we are justified, and can thus stand before a righteous God, and by it we are sanctified, and thus fitted to enter the presence of a holy God.

A Righteous and a Holy God

“Righteousness" is spoken of in Romans, "Sanctification" in Hebrews. The scene in Romans is the throne, and a righteous God; in Hebrews the sanctuary and a holy God. In Romans the point is the guilt of the sinner; in Hebrews his defilement; while, with regard to the sacrifice of Christ, (of which both speak) Romans sets before us its perfection as meeting the righteous claims of God, whereas in Hebrews we get its eternal character in being offered once for all.

On these two foundations our peace rests. Christ's work must be perfect that we may have a standing at all, before a righteous God; it must also be of eternal efficacy that this standing may never be lost.

God's Will, Christ's Work, the Spirit's Witness

Justification and sanctification alike stand on a three-fold basis: In Romans we are justified by the grace God, by the blood of Christ, and by faith the operation of the Spirit. (Rom. 3:24,5:1-9).

In Hebrews we are sanctified by the will of God, the work of Christ, of which the Spirit is the witness. (Heb. 10.)

Righteousness and sanctification are both the combined work of Father, Son, and Holy Ghost; the Father's will and grace gave the Son, the Son's blood and work accomplished our redemption, and faith causes us to accept this work to which the Spirit bears witness.

God's Righteousness, Not Mine

The righteousness is divine, not human. The righteousness of works had been sought for in vain for four thousand years, from the Gentile, the heathen philosopher, and the Jew (Rom. 1-3) but both the Jews, who had the law, and the Gentiles, who were a law unto themselves, had failed: and the trial is finally summed up in these words: "Therefore by deeds of law (lit.) (that is by works of any kind) there shall no flesh be justified in His sight." And now a new righteousness, apart from law (of every kind) is manifested, a righteousness not of man but of God. This new righteousness is not on the principle of works at all, neither our own nor the works (or law keeping) of another put to our account, for then would righteousness still come by the law, and Christ would be dead in vain." (Gal. 2:21). It is most important to be clear on this. Righteousness comes to me through Christ's death and resurrection, not through His spotless life. Indeed, it is only in dying that He takes up my cause as my substitute. It is here I am first connected with Him. So truly is this the case that through all the epistles we hardly hear of the life of Christ before the cross at all. I believe there are but ten verses in all that speak of it, and of these five are the merest allusions (Rom. 15:3, 8; 1 Cor. 11:23, Gal. 4:4 and Heb. 5:7). The only two passages that really speak of it are Phil. 2:7, 8 and 2 Peter 1:16-18, and in neither of these is there any question of Christ as our substitute, but it is Christ as our example!

(to be continued)

Truths for Young Christians: Christian Devotedness, Part 2

But thus near to God and in communion with Him, thus not only united, but consciously united, to Christ by the Holy Ghost, divine love flows into and through our hearts. We become animated by it through our enjoyment of it. It is really "God dwelling in us," as John expresses it; "His love shed abroad in our hearts," as Paul does. It flows thus forth as it did in Christ. Its objects and motives are in Him, save that He Himself comes in as revealing it. It is the love of God in Christ Jesus our Lord; not the less God, but God revealed in Christ, for there we have learned love. Thus, in all true devotedness, Christ is the first and governing object; next, "His own which are in the world"; and then our fellow-men. First their souls, then their bodies, and every want they are in. His life of good to man governs ours, but His death governs the heart. "Hereby know we love because He laid down His life for us." "The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.”

We must note, too, that as redemption and divine righteousness are that through which grace reigns and love is known, all idea of merit and self-righteousness is utterly excluded, so it is a new life in us which both enjoys God and to which His love is precious; which alone is capable of delighting, as a like nature, in the blessedness that is in Him, and in which His divine love operates towards others. It is not the benevolence of nature, but the activity of divine love in the new man. Its genuineness is thus tested, because Christ has necessarily the first place with this nature, and its working is in that estimate of right and wrong which the new man alone has, and of which Christ is the measure and motive. "Not as we hoped," says Paul (it was more than he hoped), speaking of active charity; "but first gave their ownselves to the Lord, and to us by the will of God.”

But it is more than a new nature. Our bodies are the temples of the Holy Ghost; and God's love is shed abroad in the heart by the Holy Ghost which is given to us. And as it springs up like a well in tis unto eternal life, so also living waters flow out from us by the Holy Ghost which we have received. All true devotedness, then, is the action of divine love in the redeemed, through the Holy Ghost given to them.

There may be a zeal which compasses sea and land, but it is in the interest of a prejudice, or the work of Satan. There may be natural benevolence clothed with a fairer name, and irritated if it be not accepted for its own sake. There may he the sense of obligation and legal activity, which, through grace, may lead farther, though it be the pressure of conscience, not the activity of love. The activity of love does not destroy the sense of obligation in the saint, but alters the whole character of his work. "Where the Spirit of the Lord is, there is liberty." In God love is active, but sovereign; in the saint it is active, but a duty, because of 'grace. It must be free to have the divine character-to be love. Yet we owe it all and more than all, to Him that loved us. The Spirit of God which dwells in us is a Spirit of adoption, and so of liberty with God, but it fixes the heart on God's love in a constraining way. Every right feeling in a creature must have an object, and, to be right, that object must be God, and God revealed in Christ as the Father; for in that way God possesses our souls.

Hence Paul, speaking of himself, says, "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me." His life was a divine life. Christ lived in him, but it was a life of faith, a life living wholly by an object, and that object Christ; and known as the Son of God loving and giving Himself for him. Here we get the practical character and motive of Christian devotedness-living to Christ. We live on account of Christ: He is the object and reason of our life (all outside is the sphere of death); but this is the constraining power of the sense of His giving Himself for us. So, in a passage already referred to, "The love of Christ constraineth us, because we thus judge, if one died for all, then were all dead: and He died for all, that they which live should not live to themselves, but to Him who died for them and rose again." They live to and for that, and nothing else. It may be a motive for various duties, but it is the motive and end of life. "We are not our own, but bought with a price," and have to "glorify God in our bodies.”

What is supposed here is not a law contending or arresting a will seeking its own pleasure, but the blessed and thankful sense of our owning ourselves to the love of the blessed Son of God, and a heart entering into that love and its object by a life which flows from Christ and the power of the Holy Ghost. Hence it is a law of liberty. Hence, too, it can only have objects of service which that life can have, and the Holy Ghost can fix the heart on; and that service will be the free service of delight. Flesh may seek to hinder, but its objects cannot be those the new man and the Holy Ghost seek. The heart ranges in the sphere in which Christ does. It loves the brethren, for Christ does; and all the saints, for He does. It seeks the all for whom Christ died, vet knowing that only grace can bring any of them; and endures "all things for the elect's sake, that they may obtain the salvation which is in Christ Jesus with eternal glory." It seeks "to present every man perfect in Christ Jesus"; to see the saints grow up to Him who is the Head in all things, and walk worthy of the Lord. It seeks to see the Church presented as a chaste virgin unto Christ. It continues in love, though the more abundantly it loves the less it be loved. It is ready to endure hardness as a good soldier of Jesus Christ.

The governing motive characterizes all our walk: all is judged by it. A man of pleasure flings away money; so does an ambitious man. They judge of the value of things by pleasure and power. The covetous man thinks their path folly, judges of everything by its tendency to enrich. The Christian judges of everything by Christ. If it hinders His glory in oneself or another, it is cast away. It is judged of not as sacrifice, but cast away as a hindrance. All is dross and dung for the excellency of the knowledge of Christ Jesus our Lord. To cast away dross is no great sacrifice. How blessedly self is gone here! "Gain to me" has disappeared. What a deliverance that is! Unspeakably precious for ourselves and morally elevating! Christ gave Himself. We have the privilege of forgetting self and living to Christ. It will be rewarded, our service in grace; but love has its own joys in serving in love. Self likes to be served. Love delights to serve. So we see, in Christ, on earth, now; when we are in glory, He girds Himself and serves us. And shall not we, if we have the privilege, imitate, serve, give ourselves to Him,. who so loves us? Living to God inwardly is the only possible means of living to Him outwardly. All outward activity not moved and governed by this is fleshly and even a danger to the soul-tends to make us do without Christ and brings in self. It is not devotedness, for devotedness is devotedness to Christ, and this must be in looking to being with Him. I dread great activity without great communion; but I believe that, when the heart is with Christ, it will live to Him.

The form of devotedness, of external activity, will be governed by God's will and the competency to serve; 'for devotedness is a humble holy thing, doing its Master's will; but the spirit of undivided service to Christ is the true part of every Christian. We want wisdom: God gives it liberally. Christ is our true wisdom. We want power: we learn it in dependence through Him who strengthens us. Devotedness is a dependent, as it is a humble, spirit. So it was in Christ. It waits on its Lord. It has courage and confidence in the path of God's will, because it leans on divine strength in Christ. He can do all things. Hence it is patient and does what it has to do according to His will and word: for then He can work; and He does all that is done which is good.

(Continued from page 267.)

(To be continued.)

Truths for Young Christians: Service, Part 1

All that we do for the Lord, whether made effectual to others or not, is service, accounted so by Him, and by-and-by to be rewarded by Him. This is what we need to learn. We have to learn that we are so the Lord's as to have no right to ourselves.

We often hear the expression "consecrating our talents," "devoting ourselves," "giving up ourselves," forgetting that we do not possess ourselves. We had forfeited all, and Christ redeemed us, but as we had sold ourselves and were the slaves, or servants of Satan, Christ purchased us, that we might be His servants (slaves), absolutely His. This truth enhances the grace of Rom. 12:1, 2 that can beseech us to yield our bodies, although we belong to Him, body and soul.

Therefore, whenever I do the least thing to please myself, right or wrong, I am sinning, for I am not my own. When I do anything because it is His will in obedience, it is service. Men may not so reckon it, the flesh in us may despise it saints may say "We do nothing," Christ says, "You serve Me.”

If, in a large house, a servant is hired to attend only to one bell, she is paid for being in her place, waiting for that bell to ring, all the day long. While she waits ready to attend it she is a good servant, though she may do nothing else. She was hired for that one thing. The Lord wants us to be at His bidding, whether for activity or inactivity. We must learn this, I believe, before the Lord will have much use for us; and then we have to learn also that we are not agents to act for Him, but rather instruments by which He acts; pipes through which He Waters. We must learn our nothingness in order that we may be simple, in no way occupied with ourselves, whether in success or failure. Our work is to deliver our message, and we are rewarded for doing our work. The success is not ours to control, and when we learn our nothingness, that we are only the instruments that He takes up as and when He pleases, and for what He pleases, we shall be content to work on simply.

Perhaps you will say, "Of course." But I assure you that to me all this is new. I have worked with some diligence, but now I see how much self-will dictated. I was a willing, self-dictating agent.

When first I saw this, I was perplexed and sad at heart. How should I ever know what the Lord would have me do? How should I avoid running when. not sent, etc.? It appeared to me the stream of service was at once cut off. I could not go back to old plans, and I could not see one step before me, but the Lord knew all. and when He had taught me the lesson, in a measure, He used me when I thought not of it, and showed me that life in healthy action necessarily includes all service, and all I had to do was to yield myself as one alive (in a new life which was a gift) and yield my members as instruments, etc. (Rom. 6.), and He would speak through me, act by me, in a word use me.

I cannot tell you how this has simplified this matter, made me happy in strength or feebleness writing or speaking. Fear of man, and desire of man's approbation is that which is judged as sin. I used to desire to live to some purpose, to be of some use. Why? "O, for God's glory," I would have said. But now I see it was for self. I had not learned my nothingness now and to all eternity. I worked as an individual believer, to be individualized to all eternity, not as a part of Christ. The Lord will fill the vessel, when He has prepared it, will use the tool when it knows itself to be one. Do not be discouraged, trust God and believe the love He has toward you.

Truths for Young Christians: Three Sore Evils

There are three things from which many of the people of God suffer severely, and which may truly be called "sore evils," namely a legal mind,. a morbid conscience, a self-occupied heart. We can do little more in these few lines than name these things and point out the remedies for them, praying the Lord in His great mercy, to give full deliverance to any of our readers who may be tried by any or all of these things.

1. And, first, as to a legal mind. This is a very common evil, and one hard to be laid aside. In many cases it cleaves to the very last, and robs the soul of that peace and liberty which are the proper portion of all the children of God. It exhibits itself in various ways. It hinders the soul in its enjoyment of the free grace of God, and of the salvation which that grace has accomplished, and lowers the whole tone of the life and character. Furthermore, it falsifies the character of God, by presenting Him as an Exactor demanding a certain amount of duty, instead of a giver delighting in praise. In a word, a legal mind, in so far as it is allowed to work, spoils everything. It creates a dark cloud between the soul and God, and in doing this it throws everything into confusion. There may be the most scrupulous attention to the letter of Scripture-the most earnest desire to keep the standard of conduct up to what that letter enjoins, all right enough, no doubt, but the legal mind renders all cold, formal, heavy and ungenial. Service is put as a duty instead of a delight. It chills the affections and hinders their going out after God Himself.

Thus much as to this first sore evil. And now one word as to the remedy. What is it? Grace. Yes; grace is the grand remedy for a legal mind. Let the free grace of God, in all its sweetness and heavenly power, enter into the soul. Let God be known and enjoyed in His true character as the Giver-the One delighting in worship-inhabiting the praises of His ransomed people. Let grace possess the whole being. Let it be known and realized that we stand in absolute grace, that we are not under law but under grace, that every yoke is broken, and every fetter burst, that we are looked at in Christ, and loved as He is loved, washed in His blood and brought nigh to God. Let these divine realities be laid hold of in the power of simple, childlike faith, and the shadows of a legal mind will be chased away, and all its hateful workings counteracted. A heart established with grace is the sovereign remedy, the divine specific, for the sore disease of a legal mind.

2. We shall now dwell for a moment on a morbid conscience. How does this evil work? It, too, works in various ways, and cuts out a vast amount of sorrowful work for the soul. It is continually creating difficulties and suggesting doubts. Instead of being governed by the plain precepts of the Word of God, it is ever and only governed by its own fears. No one who has not been troubled with a morbid conscience can have any idea of the amount of suffering it entails upon its possessor. If it should so happen, and it often does, that a morbid conscience stands connected with a legal mind, the poor harrassed soul must be a stranger to peace and joy in believing.

Now, what is the remedy for this sad and afflicted disease? Truth. The plain truth of God, the authority of holy Scripture, the conscience brought into immediate contact with the Word, and subjection to it alone-this is the remedy for a morbid conscience. In this way, the soul is governed simply by the claims of divine truth, and not by its own scrupulous fears-an immense deliverance!

3. Finally, as to the grievous evil of a self-occupied heart. It would be utterly impossible to trace its workings, so manifold and various are they. There are few who do not know something of this, even though they may not suffer from a morbid conscience or a legal mind. A self-occupied heart leads us to look at things and think of things and estimate things in reference to ourselves.

We value people in proportion as they adapt themselves or are agreeable to us. There is, though we may not be fully aware of it, a manifest leaning towards person's who suit us in tastes, feelings, opinions and habits of thought. We like those who agree with us in all our peculiar views and prejudices. Men and things are not looked at in simple reference to Christ and His interests, but rather to self and its interests.

This is indeed a sore evil. We may say, and say it, too, with much decision, that self-occupation is the death blow to fellowship-fellowship with God, and fellowship with God's people. And what is the remedy? What is the infallible cure, the divine specific for self-occupation? The Person of Christ. Grace is the remedy for a legal mind, truth for a morbid conscience, and the embodiment of grace and truth, even Christ Himself, for the self-occupied heart. May we know the real power and blessedness of these things.

Truths for Young Christians: Service, Part 2

True service begins with Christ, who is the Head, and when Christ is forgotten, then the service is defective; it has lost connection with the spring and fountain of all service, because it is from the Head that all the body by joints and bands having nourishment ministered, increaseth. The body is of Christ, and He loves it as He loves Himself, and everyone who would serve it, will best learn to do so, by knowing His heart and purpose towards it. In a word, it is Christ who serves, though it may be through us. We are but "joints and bands". If we are not derivative and communicative from Christ, we are useless. To be useful, our eye and heart must be on Christ, and not on the issue of our service; though, if true to Him, the end will vindicate us, too, however disheartening the interval. He who judges of his service by present appearances will judge by the blossom, and not by the fruit; and, after all, the service is not for the sake of the Church, but for the sake of Christ; and if He be served in the Church, though the Church own it not, yet, Christ being served, He will own it. Now the constant effort of Satan is to disconnect, in our minds, Christ from our service, and this he does much more than any of us, perhaps, have fully discovered. Whether in reading, or praying, or speaking, how seldom, if we judge ourselves, do we find that we act simply as towards Christ, and Him alone! How often may sentimentality and natural feeling affect us in our service, instead of simple love to Him!

"Thrice happy he who serveth

The Lord with heart and soul!

Whose purpose never swerveth,

Who loves the Lord's control.

With single eye,-unfearing,-

With simple child-like faith-

The Master's accents hearing;

He doth `whate'er He saith'.”

Truths for Young Christians: Christian Devotedness, Part 3

And in point of fact, if the flesh be practically allowed, it is a continual hindrance, and reproach and opposition are then a burden, not a glory. We have with Paul to "bear about in our body the dying of the Lord Jesus, that the life also of Jesus may be manifested in our mortal bodies," and so to have the sentence of death made good in ourselves. Here the Lord's help, through trials and difficulties, comes in. But we are "more than conquerors through Him that loved us." Nothing separates us from that love. But if we come to the management of our own heart, we shall find that this "always bearing about in our body the dying of the Lord Jesus" is the great difficulty and tests the inward state of the soul. Yet there is no liberty of service nor power but in the measure of it; only, remark, we have this power in the sense of grace. It is the power of the sense we have of His dying and giving Himself for us, which by grace makes us hold ourselves as dead to all but Him. Outwardly it may be comparatively easy, and so is outward labor when self and Satan's power are not felt in opposition. But to have Christ's dying always made good against self, detected by the cross, supposes Christ to be all in the affections. The true power and quality of work is measured by it the operation of God's Spirit by us. This is the one way of devotedness in God's sight, and God's power and the having the mind of Christ in the service we do render. This only is life.

And the rest of our life, not to speak of loss or judgment, perishes when our breath goes forth, It belongs to the first Adam and to the scene he moves in, not to the Second. It is only the life which we live by Christ which remains as life.

Its motives and character are twofold: the cross and Christ in glory. The love of Christ constrains us in the cross to give ourselves wholly up to Him who has so loved us, given Himself wholly up for us. The winning Christ and being like Him in glory gives energy, and the spring and power of hope to our path. But how constraining and mighty is the first motive, if we have really felt it! Yet how lowly! It makes us of little esteem to ourselves in the presence of such love. We see we are not our own, but bought with a price. Nor is that all. The sense of the love of Christ takes possession of the heart and constrains us. We desire to live, too, to Him who gave Himself for us. The perfection of the offering and the absoluteness and perfectness with which it was offered, alike His love to us in it, has power over our souls. "Through the eternal Spirit He offered Himself without spot to God." The sense that we are not our own deepens the claim in our hearts, yet takes away all merit in the devotedness. So wise and sanctifying are God's ways! How does the thought too, of winning Him make all around us but dross and dung for the excellency of the knowledge of Him! What is all compared with pleasing Him, possessing Him, being with Him and like Him forever! It puts the value of Christ, as the motive, on everything we do. It leads to true largeness of heart, for all dear to Him becomes precious to us, vet keeps from all looseness of nature, feelings, for we are shut up to Christ. What is not His glory is impossible. It puts sin practically out of the heart by the power of divine affections, by having the heart filled with Him. Practically the new nature only lives with Christ for its object.

It applies, too, remark, to everything, because we have to please Christ in everything. Dress, worldly manners, worldliness in every shape disappears. They cannot be alike or agreeable -re Him whom the world rejected, because He testified to it that its works were evil. The tone of the mind is unworldly, does not refer to it, save to do good to it when it can. The place of the Christian is to be the epistle of Christ. Christ thus possessing the heart has a circumscribing power. The motives, thoughts, relationships of the world do not enter into the heart. But, Christ moving all within, and all being referred in the heart to Him, it carries out its own character in Him out into the world. Kept from the evil, it is the active exercise of good that is in Him, the love of God; the heart shut up to God, bin all the blessedness of God going out in the measure in which the vessel contains it.

The love is thus active. Christ has "purified to Himself a peculiar people, zealous of good works... Christ's love was active, but it is guided by the mind of Christ. It loves the brethren as Christ did; that is, has its spring in itself, not in the object: but feeds all their sorrows and infirmities, yet is above them all so as to bear and forbear, and find in them the occasion of its holy exercises. It is alike tender in spirit and firm in consistency with the divine path, for such was Christ's love.

It has another character: whatever its devotedness and activity, it is obedience. There cannot be a righteous will in a creature, for righteousness in a creature is obedience. Adam fell, having a will independent of God. Christ came to do the will of Him that sent Him, and in His highest devotedness His path was that of obedience. "The prince of this world cometh and hath nothing in Me, but that the world may know that I love the Father, and as the Father hath given Me commandment, so I do." This both guides in devotedness and keeps us quiet and humble.

Our conclusion, then, is simple undivided devotedness to Christ; Christ the only object, whatever duties that motive may lead to faithfulness in; nonconformity to the world which rejected Him; a bright heavenly hope connecting itself with Christ in glory, who will come and receive us to Himself and make us like Him, so that we should be as men that wait for their Lord; His love constraining us, in all things caring for what He cares for; Christ crucified, and Christ before us as our hope, the center round which our whole life turns.

There is another point one may do well to notice, which makes the plain difference between devotedness and natural kindness. "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven." The Lord does not tell them to let their good works shine before men; elsewhere He says the contrary. But their profession of Christ is to be so distinct that men may know to what to attribute their good works, and glorify their Father which is in heaven. What is wanted among Christians is, that through grace they should be Christians devoted, plainly devoted, in all their ways, devoted in heart and soul to Him who loved them and gave Himself for them.

(Continued from page 297)

(Concluded.)

Truths for Young Christians: Christian Devotedness, Part 1

If there is one thing of importance now, it is Christian devotedness. I do not separate this from Christian doctrine, but found it on that. I do not surely separate it from the presence and power of the Spirit (one of the most important of these doctrines), for it is produced by it. But Christian devotedness founded on the truth, and produced by the power of the Spirit, I believe to be of the utmost importance for the saints themselves and for the testimony of God. I believe surely that doctrine is of deep importance now; clearness as to redemption, and the peace that belongs to the Christian through divine righteousness; the presence and living power of the Comforter sent down from heaven; the sure and blessed hope of Christ's coming again to receive us to Himself, that where He is we shall be also, that we shall be like Himself seeing Him as He is, and that if we die we shall be present with Him; the knowledge that risen with Him we shall be blessed not only through but with Christ; the deep practical identification with Him through our being united with Him by the Holy Ghost. All these things, and many truths connected with them, held in the power of the Holy Ghost separate us from the world, shelter the soul (by the spiritual possession of Christ glorified, the conscious possession of Christ) from the cavils of current infidelity, and give a living spring to the joy and hope of the whole Christian life. But the expression of the power of them in the heart will manifest itself in devotedness.

Christianity has exercised a mighty influence over the world, even where it is openly rejected, as well as where it is professedly received. Care of the poor and the supply of temporal wants have become recognized duties of society. And where the truth is not known and Christianity is corrupted, diligent devotedness to this, on the false ground of merit, is largely used to propagate that corruption. And even where infidelity prevails, the habits of feeling produced by Christianity prevail, and man becomes the object of diligent, though often of perverted care. The testimony of the true saint surely should not be wanting where falsehood has imitated the good effects of truth. But there are higher motives than these; and it is of the true character of devotedness I would speak.

I accept as the general rule that, any special call of God apart, Christians should abide in the calling wherein they are called. This is only the place of their walk, its motives and character are behind. These are summed up in one word-Christ. He is at once the life and the object or motive of life in us, giving thus its character to our walk. "To me," says the apostle, "to live is Christ." There are two great parts of divine life of which devotedness is one. Both are infinite and unspeakable privileges for us and both perfected by, manifested in, Christ. The one God Himself, the other the actings and display of His nature, as love, the divine witness of His nature which is love. This was seen in Christ. His communion with His Father was perfect, as was His desire to glorify Him. But He was the display, at all cost to Himself, of divine love to men. These could not be separated in His soul. His Father was His continual delight and object, His exercise of love and display of His Father, of the divine nature by it, constant and perfect. But this was His devotedness.

Another principle must be added to this to complete those which governed His walk: undivided obedience to His Father's will, His having that will for His constant motive. Love to the Father and obedience to Him gave form and character to His love to us. And so it is with us, only that He Himself comes in as the more immediate object, but this in no way hindering the display of the divine nature in love. "Be ye imitators of God as dear children. and walk in love, even as Christ hath loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling savor." Note here the fullness of motive and character which is shown, and how high and blessed that motive and character is. We are followers and imitators of God. We walk in love as Christ loved us. It is the exercise of divine love as displayed in Christ. There is no stint in it. He gave Himself, nothing short. of Himself, wholly; a principle often repeated as to Christ, His love to us, for He gave Himself for us. Yet God was the object and motive constituting its perfection: "an offering and a sacrifice to God for a sweet-smelling savor." It is thus we are called to walk, to imitate God, to follow Him as He displayed Himself in Christ.

If it be blessed to joy in God, who is love, it is blessed to follow Him in the love He has exercised. Yet as displayed in Christ as a man, it has God Himself for its object: and so with us. The love that descends down from God working in man rises up always towards and to God as its just and necessary object. It can have nothing lower as its spring, towards whomsoever it is exercised. All the incense of the meat-offering was burnt on the altar, however sweet the savor to others. This constitutes, as I have said, its essential character and excellence; nor do its just actings in us come short of its actings in Christ. "Hereby," says 'John, "know we love, because He laid down His life for us; and we ought to lay down our lives for the brethren." There is no question of any cup of wrath for us, Here Christ stood, of course, alone, but all self-sacrifice displayed in Him we are called upon to display, as having His life, Himself, in us.

But I will consider this a little more methodically before I press it hortatively on my brethren.

As to my reward, as motive, or merit, it is clear that any such thought destroys the whole truth of devotedness, because there is no love in it. It is self, looking like "James and John," for a good place in the kingdom. Reward there is in Scripture„ but it is used to encourage us in the difficulties and dangers which higher and truer motives bring us into. So Christ Himself, "who for the joy that was set before Him endured the cross, despising the shame." Yet we well know that His motive was love. So Moses: "He endured as seeing Him who is invisible, for he had respect to the recompense of reward." His motive was caring for his brethren. So reward is ever used, and it is a great mercy in this way. And every man receives his reward according to his own labor.

The spring and source of all true devotedness is divine love filling and operating in our hearts: as Paul says: "the love of Christ constraineth us." Its form and character must be drawn from Christ's actings. Hence grace must first be known for oneself, for thus it is I know love. Thus it is that this love is shed abroad in the heart. We learn divine love in divine redemption. This redemption sets us, too. in divine righteousness before God. Thus all question of merit, of self-righteousness, is shut out, and self-seeking in our labor set aside. "Grace," we have learned, "reigns through righteousness unto eternal life by Jesus Christ." The infinite perfect love of God towards us has wrought; has done so when we were mere sinners; has thought of our need; given us eternal life in Christ when we were dead in sins-forgiveness and divine righteousness when we were guilty; given us now to enjoy divine love, to enjoy God by His Spirit dwelling in us, and boldness in the day of judgment, because as Christ, the Judge, is, so are we in this world. I speak of all this now in view of the love shown in it. True, that could not have been divinely without righteousness. That is gloriously made good through Christ, and the heart is free to enjoy God's unhindered love: a love shown to men in man. For the very angels learn "the exceeding riches of His grace in His kindness towards us in Christ Jesus." This knits the heart to Christ, bringing it to God in Him, God in Him to us. We say nothing separates us from this love. The first effect is to lead the heart up, thus sanctifying it: we bless God, adore God, thus known; our delight, adoring delight, is in Jesus.

(To be Continued.)

Truths for Young Christians: On a Start in Life (for Young Men)

Chapter 20.

ON A START IN LIFE.

To YOUNG MEN.

Our readers are necessarily divided, with regard to this subject, into two classes-those who have started in life, and those about to start. It is for the benefit of the latter that we especially write. There is no doubt that the most critical moment for a young believer is when he is called upon to make a start for himself, to begin the voyage across the great ocean of life, with apparently no hand on the tiller but his own; we say, apparently, for reasons that will be seen further on.

The Start

To start is a very real thing, but may take place actually in a variety of ways. To young men, for whom we now write, it occurs when the well-thumbed lesson books are finally laid aside, and the new clerk takes his seat for the first time on the high stool, or the sailor-boy steps on board his first ship, or the apprentice gets his first instruction in his future trade, or the undergraduate first dons the cap and gown. That which makes the act so serious, is not the mere fact that the steps which were only yesterday directed to the well-known school, are now turned to the office, the ship, the workshop, or the college, but that the boy has all at once sprung into the man. It is true that at times he seeks to blossom into the "genus homo," even at school, but this is distinctly premature, and all such attempts are justly checked. But when once a boy enters a profession, a trade, or any other calling, and begins to fight the battle of life, he justly expects to be considered and regarded, at least, a young man.

The Dangers

Herein lies the chief danger for the young Christian. Up to this time he has taken all that his parents have told him for granted.

He has steadily attended the well-known church, chapel, meeting, or Sunday school, where he first learned the value of the blood of Christ; and, shielded in a comfortable home from temptation, he has caught, hitherto, but stray glimpses of the sea of wickedness without. But now comes the time when his principles are to be tested. He is sent away to a strange town, he lives in lodgings, he is thrown amongst a set of godless, careless, and often immoral young men; he is surrounded on every side with new and strange temptations. O, how many dear bright young believers have made shipwreck of their faith on these fatal rocks which are met with on first sailing out of the harbor of home! It is not too much to say that one week at a time like this, largely determines a young man's fate for years.

How to Meet Them

If being forewarned and therefore forearmed, he leaves his home a bright, happy Christian, prepared to stand for God, and test, in a fiercer fight, the strength already gained in many a little skirmish at school; if he firmly believes in the truth that if the devil is resisted, he will flee from him, and shows his colors at the first opportunity at his work and in his leisure hours; if on the first night in his lodgings he opens his Bible, and, after reading God's Word, prays to his Father in heaven, the victory is as good as won. In the first place, he is at once saved from a thousand temptations by showing his colors, for the really vicious at once shrink away from an openly declared Christian, and will seldom long trouble a man who at once stands up for Christ; in the second place, the stand he has taken, to a certain extent commits him for the future, and makes his life comparatively easy after the first week; and, thirdly, he having honored God, God will honor, protect and strengthen him.

We Have a Father to Guide Us

But now there is another matter, and it is this. We spoke of the young man starting on the voyage of life, his hand apparently holding the tiller, and guiding the ship. Now many a young man, and even a young believer, thinks that this is not only apparently, but is really so, and that he is the architect of his own fortunes, and that it is his will that is to direct his future life. Many accept Christ as their Savior who have but a very faint idea of what it is to accept God as their Father, and yet the one relationship is as true as the other; and if the one makes them happy for eternity, the other is certainly the secret of true happiness for time. There is a wonderful difference between the young man who goes forth rejoicing in his own strength and sagacity, and thinks that he can outwit the world; and the humble Christian, who leaves home placing the tiller of the little vessel of his life into his Father's hand, and trusts Him to guide him aright through the dangers and difficulties of each day. "Trust in the Lord with all thine heart, and lean not to thine own understanding." Do not think that any detail of your new life is too small for God to guide you in. The choice of your business, of your future home, of your companions, should all be entrusted to Him; and He will greatly own and honor such confidence, and lead you in the very best path. For it is folly to suppose that if we have a loving and all-wise Father, He would or could do anything else. The poet's words are indeed true:

“All that God does, or suffers to be done,

That we ourselves should do,

Could we the future of our lives as clearly scan,

As He does now.”

The Bible Our Chart

Start, then, in life with a definite trust that "God will guide"; and though you apparently are steering the ship, get all your orders from above, so that, after all it is His hand, not yours, that is really holding the tiller. One other word and we have done. A ship requires a chart and compass as well as a rudder. Now the Christian's chart is the Word of God, which shows him his course plainly down here, telling him that his first object should ever be, under all circumstances, the glory of God; that he is left here for this very purpose, not to please himself, but Christ.

The compass is the conscience, instructed by the Word of God, that tells me in an instant when I am out of the true course.

Make a Good Start

We would, in closing, again entreat every young man just about to sail out of the harbor, to make a good start. If he wavers at first, or yields a little for the sake of peace, he will not get it; but on the contrary, he may be drawn on, little by little, from bad to worse, until no outward sign of Christianity is left at all. A bold front at first, saves a great deal of trouble and fighting, afterward. Be sure, however, that the trust is not your own strength, but that every step is taken with prayer and dependence on God. As for the future, leave that with your heavenly Father, seeking only to live each day more truly to His glory than you did the day before. Such a course is worth a hundred sermons, for who can tell the mighty power of the unconscious influence exercised by a consistent Christian life?

Truths for Young Christians: To Young Men in Business

Chapter 21.

TO YOUNG MEN IN BUSINESS.

One great difference between serving Christ and manifesting Him is that the former is necessarily intermittent, the latter continuous.

Especially is this true of those in business, whose opportunities of service are but few.

During the hours of work I need hardly say that direct service to the Lord cannot find much place, the truest service to Him then being to work for our earthly master faithfully and well, to remember that the time we are in business is his and not ours. The "righteous Lord loveth righteousness." and nothing pleases Him better than to see His child humbly, faithfully, steadily, and conscientiously giving all his energies during his master's time to carrying out his wishes and furthering his interests.

“Render, therefore, unto, Caesar the things which are Caesar's and unto God the things that are God's," is a word as true of time as of money, and that perfectly maintains the balance between what we owe to our earthly and heavenly masters.

None are more quick to perceive the value of a truly faithful servant than worldly men, and although in a consistent Christian they do not find that push and dash, and what, alas, is often called for, "business" deviations from the truth, they look for, and ought to find, a thorough hearty service, and a strict integrity.

Let us remember that we cannot think of, speak of, or do two things at a time. If I am posting a ledger, or casting up an account, I cannot at the same time be pondering the last address I heard, or thinking over some favorite Scripture. If I do, most likely my ledger will be wrongly posted, and my account wrongly added.

I am sure we all need to remember this, lest we bring reproach upon the name of Christ. We cannot do many things in business that others can, and we are therefore bound in common uprightness to devote our whole business time the more strictly to what we are engaged in; and if there be a spare quarter of an hour, rather give it to our master than use it for ourselves, that our service to him may be as God's grace ever is to us, "Good measure, pressed down, shaken together, and running over.”

Another matter of much importance is always to come to our work, especially at the beginning of the week, with all our faculties in good order.

Surely it is no little disgrace to the Lord if we are found, like so many others, fit for little or nothing for the first three or four hours we come to business, and although we may be worn out with working hard and late for the Lord, while our companions are exhausted with dissipation, the difference of the cause does not excuse the sameness of the effect in our master's eves, or hold us blameless before God.

It cannot, of course, be supposed for a moment that working for the Lord, however hard, can have any such injurious effect upon the body as is brought on by dissipation; but those who have tried it will bear witness that it is impossible to bring the energies and faculties into the full use that is required by business in the present day, unless the body and mind have had sufficient rest.

In this, as in everything else, if the heart is right with the Lord we shall not go far wrong, either on the one hand, of selfishly using for ourselves the hours of leisure instead of rendering them as a thank offering to the Lord, or on the other, of overstepping the right limit, and bringing the precious name of Christ into dishonor through failing in our engagement with our earthly masters.

I would seek to write tenderly and carefully on this subject, for I know how great the harvest is, and how few the laborers; how near the Lord's coming, and how infinite the value of one precious soul; and yet there is one thing that is more precious than all beside, and that is the precious name of Jesus.

While thankfully owning, therefore, that many hours on the Lord's day can be fairly devoted to His service, even by those regularly employed in business, we must remember that we have to present ourselves fresh and ready for work at a certain time the next morning, and our labors must therefore cease at such an hour the night before as will insure that our "good" on the Lord's day will not be "evil spoken of" on the Monday.

Having already seen that for those actively engaged in business, the opportunities of direct service to the Lord are but few, it is happy to know that there is a way in which we can continually glorify Him. Manifesting Christ involves no neglect of our master's work, interferes with no daily occupations, and finds as honorable and appropriate a sphere in the counting-house or wareroom, as in the family circle or Christian gathering.

The believer who manifests Christ in business life, makes Him known to many whom his active service could not reach: for hundreds, who never think of listening to any word spoken about the Lord, cannot but mark and own His graces when brought under their notice in daily life by the unobtrusive walk of a true disciple.

But do we fully understand what is meant by "manifesting Christ"? Having believed in Him, He has given us Eternal Life, which indeed is Himself. ("Christ, who is our life.") This life in us has an object outside ourselves, which is also Christ. So that Christ is in us all, as life, and is our all, as object, thus explaining Col. 3:11. Just in proportion as the divine life in us is drawn out by its object, we become practically Christ-like, and so "manifest Him." If we study the first Epistle of John, we shall find eternal life displays itself in two ways, "light and love." or, in other words, as expressed in Christ (John 1:14), "grace and truth." Observe in passing that the Gospel of John is the unfolding of eternal life in Christ, the Epistle, the unfolding of the same life in the believer. The power to manifest it is by the Spirit, which dwelt in Christ and now dwells in us, so that the very fruits of the new life are spoken of in Galatians as the "Fruit of the Spirit." (Gal. 5:22.)

How, then, can this light and love be made to flow out from our daily lives? By having Christ truly before us as our object, and not ourselves in any shape or form; by having our hearts filled with His love, and our conscience with His light, we can alone practically exhibit both, and obey the apostle's exhortation, "Walk in love," "Walk as children of light." (Eph. 5:2, 8.) In business life light would show itself in honesty, strict integrity, truth, and practical righteousness; while love would flow out in longsuffering, gentleness, goodness, meekness, and patience. No one can doubt that these qualities are greatly called for and valued even by worldly men. Surely it is our place to exhibit them.

Nothing so arrests a man's attention as when he unexpectedly finds (it may be in some trifling action) a man whose code of right and wrong is not framed on the accepted basis of "commercial morality;" but who brings the light of the throne of God into the office or the shop; or, one who, instead of the natural impatience, the hasty temper, the sharp reply so often met with, displays the meekness and the gentleness that was in Christ. The very incidents of business life afford so many opportunities for the display of the treasure that is in the earthen vessel. It is the blowing of the north wind that causes the spices to flow out.

And now how far are we each thus manifesting Christ? Is every young believer so upright in the details of business, so gentle and patient in his manner as to render these few words unnecessary? Do we never hear of those, whom we know as true Christians, engaged in doubtful transactions, or giving way to a hasty temper?

Although service as generally understood, means some definite work for the Lord; and used in this active sense throughout this article, there is no doubt but that "manifesting Christ," is one way of serving Him. Many being unable in business, actively to labor for the Lord, feel themselves cut off from doing anything for Christ, being unaware that by thus manifesting Him, they can still serve Him.

I have spoken. a little on the way of doing this, but do we fully estimate the importance and blessedness of thus showing forth the life of Christ in us.

The truth is, beloved friends, that if those in business continuously displayed that practical righteousness and love in which Christ walked, it would bring a glory to His name and be a testimony to the reality of Christianity such as has never yet been given, and that no infidel could withstand.

Beloved reader, seek in the sphere in which you move thus practically to exhibit Christ; seek it prayerfully, seek it earnestly, seek it continuously, and rest not content unless the light that is in you also shines out of you. The very purpose for which you are left down here, is to grow into the likeness of Christ. The lines may be unformed, the resemblance indistinct, but let there be that at least, even in daily business life, that will show the most careless around, "that you have been with Jesus.”

A sketch, however rough and imperfect, is worth a page of description, and an illustration of the principles of true grace and truth is worth many discourses on the subject, and is of very especial value when shown in a place otherwise inaccessible to anything divine. And although those that see it, may find no beauty in the dim outline, the eye of One is gazing into the crowded wareroom, the bustling shop, or the busy counting-house, to whom the slightest resemblance of the Beloved Son is ever dear; and the meek answer, or the truthful reply, that may only raise a laugh and scoff around, ascends as a sweet savor to the throne of God. Ponder over these things, beloved reader, and seek to live them and there will be fewer wasted hours to account for in the morning of the resurrection.

Truths for Young Christians: Undoubting Faith in God

"And Jesus answering saith unto them, Faith in God.'" (Mark 11:22.)

“Have faith in God," dear young Christians! Faith for the thing; of the day, faith for the intervention of God in the difficulties and trials of life, and faith in God for the things which concern His own glory. Prayer is too often formal, not from the heart; it lacks faith, and so obtains no answer.

All true Christians have faith in God, in the sense that they believe God gave His Son to die that sinners might live, and they believe Christ, their Savior. We may say that all true Christians have faith in God for their eternal good, even should their faith be at times clouded by doubts, but How few have steady faith in God for their present good!

Indeed, some are quite astonished when they hear what and how God works for those who trust Him for the day-the record reads to them like a fable, or a tale of bygone times.

Let us borrow an illustration concerning faith from our daily life. A faithful father makes a promise to his little child. That father will all anything in his power rather than allow his promise to fail, and thereby his child to doubt his word; he will inconvenience himself in any kind of way, rather than be the means of one single hesitation as to his faithfulness springing up in the mind of his little child. That father feels that he is the guardian of his child's confidence, and he knows well that absolute trust in his word is of the utmost importance for the present moral well-being, and for the future of his child. The character of the father thus becomes the ground of the confidence of the child, who thinks thus: "My father will do what he says." not, "Can my father do what he has promised?" nor, "Will he do it?”

Our faith in God depends greatly upon our acquaintance with Him.

If we walk with God, we shall learn daily to walk in faith. "Walking" is the general demeanor and conduct of the soul, and is governed by what governs the heart. "Have faith in God." which is an exhortation of our dear Lord to His followers, leads us right Uri to God Himself in His absolute faithfulness. We cannot have faith in one of whom we know nothing, and we have small faith in those of whom we know but little but God has made Himself fully known to us in and by His Son, and Jesus bids us have faith in God, who is our Father.

If any of our readers should ask, "Where shall I draw the line, and cease bringing things to God?" and many do so inquire, thinking that only great things may be brought to Him, and that we must not, as it were, intrude our trifles upon The Almighty-we reply, "Be like a little child who has no reserve whatever in his heart, and who brings all his cares and pleasures to his father." A little child will run to his father with a cut finger, or a broken toy, and the father is only too pleased to listen to the little one's troubles expressed in speech almost too infantile to be clearly understood.

We want to be more child-like with our God and Father, dear Christian reader, and to bring everything to Him, and to have faith in Him for all things, all the moments of our life.

Now mark what our Lord says about our hearts as to faith-"Shall not doubt in his heart." If we doubt in our hearts, we are mistrusting God. A little child would not doubt his faithful father, he would credit him. Those who are most simple in their faith, receive the reward of faith. Faith is 'a reality, and if we do not doubt in our hearts, but believe that those things which we say to God in respect of the difficulties which are the subject of our prayer shall come to pass, we shall have whatsoever we ask. "Therefore say unto you, What things soever Ye desire when ye pray, believe that ye receive them, and ye shall have them" (Mark 11:24). "Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shad say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive" (Matt. 22:21, 22).

Truths for Young Christians: Restoration

In Christian life we must distinguish between two things that differ: daily defilement and positive backsliding; from the one we need cleansing, for the other we need restoration.

Touching a dead body unawares brought defilement to the Israelite under the law, and so any contact of spirit with this world and evil is defiling. There is no excuse, however, for it, for we are called to walk in spirit above it all, and if we get defiled by inadventure or carelessness, we have only ourselves to blame. Still these constant defilements, practically almost inseparable from our walk in this world of sin, are quite distinct from a gradual departure, first in our heart, but after in our walk, from the living God. We have already dwelt on the steps of failure. It is our happier task now to describe the return of a soul to full joy and communion.

In the first place, we must observe that daily defilements contracted, and not cleansed, are a bar to fellowship with Christ, and thus tend to lead us astray altogether. No soul that is in communion with Christ strays away. Communion (maintained by the Word and prayer) must cease ere backsliding begins. And it is because many of us are content to go on for so long, without enjoying real communion in our souls with Christ, that we are in such danger of backsliding. Restoration, therefore, means restoring communion.

The daily defilement, in fact any contact with evil, is met by the constant washing of the Word carried on by Christ, who as a servant forever (Ex. 21:6), loving His wife (believers collectively, Eph. 5), and His children (believers individually, Heb. 2), cleanses us by the washing of water by the Word, as shown in the lovely scene in John 13.

A special provision, however, exists for the restoration of a believer, after having fallen into sin, which is set forth by the type of the red heifer in Num. 19. The essence of this type is that it presents the application of the cleansing power of the Word, in special connection with the death of Christ (typified by the ashes of the heifer in the running, or living, water); in whose death, on reference to Num. 19:6, we also find that all that is of this world, from the highest to the lowest (cedar and hyssop, see 1 Kings 4:33), as well as all its glory (the scarlet) has been consumed. Thus our heart is reminded not only of the wondrous love of Christ in dying, but of the separating power of this death, which we in our sins had forgotten. (The water is called the "water of separation"). We find that these ashes were sprinkled twice, on the third day and on the seventh day; the first doubtless showing the convicting power of the Word on the conscience, leading to true confession, and the other bringing the full sense to the heart, of the love that has put all our sin away.

In the history of the apostle Peter, we get the first of these sprinklings, when the Lord turned and looked on his erring disciple. That look broke Peter's heart; it brought all the enormity and heartlessness of his sin to mind! and he went out and wept bitterly. The Lord, however did not cease His work of restoration at this point. When He rose from the dead on the third day, His first thought was for poor, erring, broken-hearted Peter. "He appeared first of all to Simon Peter." Then, in that secret interview of which we have no details, the Lord completed the work of grace He had begun. One thing which we may learn from the secrecy of this interview, is that restoration is a secret work between the soul and Christ. Another point of great practical interest is to remember that although there may have been years of backsliding, there is no need for years of restoration. There is no such a thing as gradual restoration to Christ. When once His love has melted and conquered the straying heart, all the coldness of years is gone in a moment. And what a moment for the soul! When once more the long silent voice of our Beloved is heard speaking to our hearts again, the same yesterday, today and forever, and then at last we know the deep meaning of those words, "He restoreth my soul.”

The active work of the Lord in our soul, however, is not the first work of His grace towards us.

We must remember that from Rev. 12:10, and from other Scriptures, it appears that in some way Satan has access at any rate to the outer courts of God's presence, and his hateful business is to accuse us to God day and night. But we have One there ready to answer every charge on our behalf on the ground of His accomplished redemption. Hence it is written, "If any man sin we have an Advocate with the Father, Jesus Christ, the righteous." This advocacy of Christ may long precede His work of restoration which leads us to confession according to 1 John 1:9. The one is what He does for us in heaven, the other what He works in us down here, leading us to true self-judgment. A soul truly restored has a deep sense of the love of Christ, just as we get a far greater view of the death of Christ in the red heifer than we have in the Paschal Lamb. Two things always accompany restoration, a deeper horror of sin and all that hinders communion with Christ, and a deeper sense of His changeless love.

It may be that now, towards the close of another year of grace, the eye of some one is reading these lines who has strayed from Christ. The heart has become cold, hard, and apparently dead; and yet it is not really dead, for some feelings have passed through it even while reading these few lines. And still, as the gradual steps of backsliding are thought over, the distance that separates us from Christ seem so vast that return seems impossible. Do not, beloved reader, rise with this hopeless thought. You may be fully restored at this moment. All that is needed is that you should turn from your sin to Christ, and fully own and confess to Him all that you have done. He will not keep you waiting years, or months, or weeks, or even days. Let there be true, full confession, and He is faithful and just now to forgive you, and to cleanse you from all unrighteousness.

Truths for Young Christians: Young Men Wanted, Part 1

“Young Men Wanted-Separate from the World-Out and out for God-Devoted to Christ -Young Men, in whom the Holy Spirit of God not only dwells, but RULES.”

The foregoing paragraph in a letter written by a beloved brother in the Lord, impressed us very much. We could not refrain from expressing the fervent wish that it might be true of us. As we mused, our thoughts reverted to Daniel. We wondered why his history is set before us in such detail in the Holy Scriptures. We remembered the words, "Whatsoever things were written aforetime, were written for our learning," (Rom. 15:4), and as, with this in view, we studied his lifer we noticed three outstanding features that characterized him, and which, we are persuaded, are essential, if we are to respond to this call of God, and if we are, in any measure, to realize the vast possibilities of life. These are:-

PURPOSE-PRAYER-PROGRESS.

PURPOSE.-When quite a youth, Daniel was carried into captivity, and that because he belonged to the people of God. We presume he had feelings like any other young man, and would not be elated, as he contemplated prospects blighted and hopes blasted. Presently, however, if we may use a worldly expression. fortune seemed to smile upon him. The king wanted young men of ability to fill certain responsible positions. Daniel seemed to be a likely candidate. Position and power were within his reach, but here came the severe test. Aspirants had to eat the king's meat and drink the king's wine, and "Daniel purposed in his heart that he would not defile himself." (Dan. 1:8.) The Prince of the Eunuchs reasoned-Said he in effect, "You will certainly miss your opportunity; still more serious, if I hearken to you I may lose my head. Furthermore, others 'of your sort' (Dan. 1:10) are submitting to this, and why should you appear so odd, or set yourself up as being so much better than your brethren?" But Daniel could not be moved from his purpose; God was with him, his request was granted, and Chapter 1 tells the story of his victory. Observe! His being a man of purpose made him a separate man. Young men! if we are to answer to this call; if we are to be men of God, there must be on our part, separation from the world in every shape and form.

The king's meat means one thing in your history, another thing in mine. It may be the cigarette or the pipe, the newspaper or the novel-anything that could not exactly be called sinful, but which gratifies the flesh, and does not glorify God. Shall we then purpose in our hearts that we will not defile ourselves with the king's meat? The measure of our separation will be the measure of our power. The necessary result of the Holy Spirit ruling in us will be, that by engaging our heart with the Lord Jesus where He is now at the right hand of God, He will detach us from this world, where Christ is not, and thus make us a living, active, powerful testimony for Christ in this world.

PRAYER.-We notice next, that Daniel was a man of prayer. He was by no means a man of leisure. Ease was a word that did not seem to find a place in his vocabulary. Immersed in the business of the State, alive to his duty as a responsible servant, and conscientious in the discharge of all that fell to his lot, he, nevertheless, found opportunity three times a day to pray. (Dan. 6:10.) We feel that just here we touch a tender point, yet one of vital importance. If we are to have power with God and with men, we must make time to pray. It may necessitate our wrenching ourselves from Blanket Square half-an-hour earlier in the morning, and returning thither half-an-hour later at night. It may claim from us the spare minutes at lunch time that we, at present, devote to recreative reading. Be that as it may, we must pray! and PRAY!! and PRAY!!! if we are to be men of God in this Godless world. How many of us in our unconverted days did not mind rising early for a day's so-called pleasure, or remaining till the small hours at the dance, the billiards, etc., denying ourselves many of the comforts of this life, that we might minister to the flesh. Is our precious Lord not worthy? Is not our desire, to be here wholly for Him, sufficiently strong to cause us to find time to spend in His presence, that we may be equipped by Himself, and get from Him needed grace and strength to be efficient witnesses for Him during His absence? Behind Daniel's practice was determination, behind his determination was devotedness, and behind his devotedness was God Himself. So thoroughly did the claims of God press upon that young man's soul, that he determined to be and to do for God at all costs, and on bended knee, in His presence, he got all that he required for his brilliant testimony.

(To be continued.)

Truths for Young Christians: What the Word of God Forbids for Young Women

Chapter 23.

FOR YOUNG WOMEN.

“Favor is deceitful, beauty is vain, but woman that feareth the Lord she shall be praised." (Prov. 31:30.)

WHAT THE WORD OF GOD FORBIDS.

Dress and vanity. "I will therefore * * * that women adorn themselves * * * not with broidered hair, or gold or pearls, or costly array." "Whose adorning let it not be that outward adorning of plaiting the hair, or of wearing of gold, or of putting on of apparel." (1 Tim. 2:9; 1 Peter 3:3.)

Gossip. "Not only idlers, but tattlers also and busy-bodies, speaking things which they ought not." (1 Tim. 5:13.)

Worldliness. "Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God." (James 4:4.)

What the Word of God Enjoins

As to dress and trite adornment. "I will therefore * * * that women adorn themselves with modest apparel, with shamefacedness and sobriety * * * with good works." (1 Tim. 2:9-10.) "Whose adorning let it be the hidden man of the heart, in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price. For after this manner, in the old time holy women also, who, trusted in God, adorned them selves." ( 1 Peter 4:4, 5)

As to walk. ''And now I beseech thee, lady, * * * that we love one another. And this is love, that we walk after His commandments. This is the commandment. That as ye have heard from the beginning, ye should walk in it." (2 John, 5, 6.)

As to place. (At the feet of Jesus.) "Mary hath chosen that good part, Which shall not be taken away from her." (Luke 10:42.)

Let us consider together a little the meaning of the Scriptures quoted above.

The first danger they point out and also dwell upon at greatest length, is that of dress. So much has already been spoken and written upon this subject that were it not evident that the Spirit speaking both through Peter and Paul regards it of the first importance, nothing more need be said. But we trust our readers will bear with another word on this subject.

The warning in each case specifies that natural adornments (as of hair, etc.), artificial adornments (such as gold, pearls, etc.), and gay or costly attire are to be particularly avoided. Is such a word unneeded now? Alas! no. It is also high time that every woman who loves the Lord, makes a decided stand on this point. It is one of the silent ways in which a woman can testify for Christ. The public ministry of the Word is peculiarly for men; to godly women God gives a special way of witnessing even by their very dress. A woman's attire ought to be a subject of serious thought with her (since God has not considered it beneath His notice) and in it surely she should study to please the Lord. He must be the object, or all is valueless, for a nun may be prouder of her gown than a lady of her train; still although the Word of God prescribes nothing more than "modest apparel," it distinctly and emphatically condemns costly, worldly dress and ornaments. If therefore believers will dress as the Word forbids, they arc committing a very serious sin with their eyes open. How is it with you, dear reader? Have you so learned to obey God's word, as to heed its solemn voice on this matter, in spite of every inclination to the contrary? O beware of disobeying God by gratifying a love of vanity and dress.

May the Lord reach your conscience with these few words, and show you, perhaps, the secret of much deadness and coldness. If we please ourselves instead of Christ, we shall reap nothing but corruption. From this day let one word describe your appearance on every occasion -"modest apparel.”

The next danger to be avoided is that of foolish talking and evil speaking. We are all prone to this in spite of the many solemn warnings God has given that of every idle word that we speak we shall yet give account. Surely a great deal of talking and letter writing must be included under the head of "idle words." There is no doubt but that we all require continually to read James 3, a chapter that is but little studied generally. We never shall know till that day the terrible results of idle words and gossip.

Those whom we now address should especially beware of this sin. They have frequent opportunities for social converse, and at such times a strict watch should be set over the door of the lips, that the speech may be that which is good, to the use of edifying! It is distressing to think how many golden hours of the few remaining days before our Lord's return are not only wasted, but are thus positively used for Satan. Beware, then, of listening to, or circulating, that which is not good; and whatsoever things are true, honest, just, pure, lovely, of good report, "think on these things." Having spoken of wasting time, it is well to remember there are also other ways in which Satan steals our hours. Many a child of God (it may be the one who is reading these lines) spends more time in the day over some light and foolish book than over her Bible. Novel reading in some shape or form is very common way, even amongst young Christians of wasting many a precious hour.

(To be Continued.)

Truths for Young Christians: On a Start in Life (for Young Women)

Chapter 22.

ON A START IN LIFE.

FOR YOUNG WOMEN.

A start in life must come sooner or later to young women, as well as to young men. Like the latter, they must say farewell to their quiet girlhood in entering upon some occupation-it may be as servant, it may be as seamstress, or as a clerk in some of the higher branches of women's work, in the postal, telegraph, and other services; or it may be as a governess, or music teacher. In entering on any of these new positions, a great and important step is taken, entirely analogous to that on which we wrote a few words in our last chapters. To such who have thus, in some way or other, to leave their homes to earn their daily bread, what we said there is perfectly applicable.

Show Your Colors

A young girl, going out from under her mother's care to service, or becoming an apprentice, or a clerk, is surrounded with temptations. She will, in most cases, find that those around her are worldly, giddy, and have a general dislike to "religion." If she would live to God's glory, she must begin by showing her colors, and the sooner she lets it be plainly known amongst her fellow-servants, or fellow workers, that she belongs to Christ, and means to stand up for Him, the sooner she will be understood. It is in vain to try and go on with the world, and to follow Christ as well. Once she has taken her stand, the world-represented by her godless companions-is against her, and she must understand this. Of course, in her ways and manners she must be additionally obliging and kind, doing others a good turn whenever it lies in her power. But she must be prepared for every little inconsistency to be shown up in the most glaring light.

The very fact of her being in such company will help to keep her straight, for if she tries to copy any worldly ways, her companions will be the first to point out the inconsistency with some such remark as, "She a Christian, indeed!" These taunts are felt, because in a measure they are deserved, and the young Christian sees that the world is sharp enough to discover when she does not adorn her profession.

By Practical Christianity

It is evident, therefore, that both for her own sake and for her Master's the more quiet and consistent her walk, the happier her life. Respecting her work, it must be well and thoroughly done. No worldly master or mistress can understand or respect a Christianity, which consists in reading religious books, instead of doing one's work, or in always wishing to go out to some meeting, instead of keeping the house straight. Our work must be done cheerfully, and be "Good measure, pressed down, shaken together, and running over." A Christianity that makes one help a slower worker, when one has done one's own task, that does not draw the line at the exact amount of work paid for, that seeks to help and assist generally, that takes an interest in what is being done, is readily understood and appreciated. O! seek, then, my dear fellow-believers, thus to adorn the gospel of God your Savior in all things. Not only in being in your accustomed seat on the Sunday, but in little acts of kindness all through the week, done for Christ's sake-ever seeking opportunities of doing good. If you have helped some poor girl to get through her heavy task, and taken half the load on your own shoulders, you have won the gratitude of your sister, and may have opened a door in her heart to some loving words about the One who took your burden on His shoulders. In your dress, too, surely there is great scope for adorning the gospel of Christ, in a way those of your own sex especially, are ready to observe. I do not mean in dressing like a nun, or sister of mercy, but like a Christian, having a desire to please Christ even in your outward appearance.

A Good Example Encourages Others

One reward, of standing up for Christ, is that it frequently is the means of encouraging some more timid sister to show her colors, and you will often discover some hidden member of Christ in this manner. It is a wonderful help, when there are two in a business or situation, that love the Lord. It doubles their strength and halves their trials. If, therefore, you find you are really alone, resolve that by God's grace you will not remain alone, and earnestly seek to win some soul for Him from amongst your companions.

Marriage

Besides all these ways, however, in which you make a start in life, there is another and a more important way still, and that is by marriage. To young men marriage seldom comes as a beginning in life, for, generally, they have been out in the world some years before. But to girls, and especially to those who are not compelled to labor for a livelihood, marriage is often the portal through which they are introduced, from the quiet seclusion of home, into the vast world without. Many children of God have, from time to time, borne witness as to the vast importance, for good or evil, of this momentous step. It has been shown by instances drawn from real life, and by the direct Word of God, how this union to be blest, must be in the Lord (that is, both husband and wife children of God), and of the Lord (that is, both naturally and spiritually suited to each other, and His guidance sought in the matter). We do not now allude further to this, save again to point out that more young Christians are wrecked, and the fair promise of their young lives blighted, by hasty and ill-assorted marriages, than by anything else. It is probable that most, who read these lines, are yet unmarried; to such we would earnestly say, above all things honor God in this step. Let no inclination, no apparent worldly advantage, lead you to overlook the fact that as surely as you are God's child, and as surely as He is your Father, so surely as you sow you shall reap; and if you, with your eyes open, disobey Him to please yourself, you must inevitably suffer deeply for it whereas if you seek in this truly to glorify Him, He will uphold you.

How to Act in Married Life

We will suppose, however, that you have taken the step, and that no objection is to be made to your marriage, there still remains the question, "How are you to act in your new relationship?" In the first place, never let the new scenes and occupations interfere with the old duties-daily private reading, and prayer. This is the sheet-anchor of your soul, and if you have already experienced the blessing of it in your girlhood, it is worse than folly to neglect it now. Next, as in business, so here-it is the first step which is all-important. Let is be plainly understood at the outset by your new connections and friends that you are a believer, by your servants that they have to do with a Christian mistress. Lastly, make your start in life with a definite object before you for attainment, and that is, to glorify God in the new sphere in which He has placed you, as a wife-a mistress-a friend-and a mother. Let nothing obscure this object, but let it quietly underlie all your actions, and you will be blessed in all your relations. Not that such a steady course is easy. You will have to strive through many cross-currents, especially when your interests, or those of your children, seem to point one way, and God's glory another. But if it is the constant habit of your life to know and feel that this is your object, you will be greatly helped at such times, and, by God's grace, ever gain the victory.

Truths for Young Christians: Story of a Second Conversion

I had been a Christian for about ten years when the second conversion of which this is the story. occurred, for I can as clearly speak of two conversions in my history, as I doubt not the apostles Andrew and James could speak of two in theirs-one when they believed in Christ as Messiah, and the other when He became their sole object on earth, detaching them, moreover, by His express call, even from their daily occupation. Peter, indeed, could speak of a third conversion, expressly mentioned by the Lord as such: "When thou art converted, strengthen thy brethren." (Luke 22:32.)

But while these instances show that such cases are by no means rare, it is well to remember that when God does save a man, expressly as a pattern to them "which should hereafter believe in Him to life everlasting," he is so completely turned to God from everything at the outset, that we do not read of anything that could he regarded as a second conversion in the history of the apostle Paul. It should, however, be clearly understood what is meant by conversion. The Greek word is generally translated "to turn," or "turn about." In Matt. 9:22, we read: "But Jesus turned Him about, and when He saw her," etc. In Matt. 12:44, we find: "/ will return into my house." In both cases the word is the same as that translated "conversion.”

Any definite turning to God is a conversion to God. People may turn to other things; we often hear of a conversion to politics, or to some school of medicine; with these, however, we need not concern ourselves now, as the only conversion I have to speak of is "to God.”

When first we believe, we are converted, as we read of the Thessalonians, "they turned to God from idols, to serve the living and true God." But this may only be a turning from some one thing, as in their case, "from idols," which might still leave room for a turning from the world, or a turning from self.

It must be plainly understood that conversion in no way always implies salvation, which can only be once, and is forever, whereas, a conversion (as we have seen) may occur several times in a Christian's life.

This, indeed, I clearly apprehended in my own case, having been saved as I have said, ten years before the conversion of which I now write, and during the whole of that time being perfectly clear as to eternal life.

I had always enjoyed sound gospel teaching, and was also rightly taught what a Christian should be, although I had never grasped the power. I used to attend the meetings regularly on the Lord's day and I helped also a little in working among the young.

I also went to one meeting in the week, feeling it was not right to do less. Under the plea, however, of necessary bodily exercise, I mixed largely with the world in sports and amusements. In traveling I desired to see as much of the world as possible-in short, although I recognized the claims of God over part of my time, I lived the rest to please myself.

Not that I ran to any excess; on the contrary, in every respect my life was very regular and steady. It is of principles I now speak, and my principle was to please myself as far as possible, without violating what my conscience told me God required.

Of course, I was not very happy. In this I am sure you, my reader, will bear me out if you are trying to trim with the world and draw the line, so as to include as much of it as possible.

The very fact of marking out a boundary between myself and the world, short of that formed by the cross and grave of Christ shows that we are not of one mind with God in the matter and are therefore out of communion with Him on this subject, and no soul can be happy where it is out of communion.

In this way, therefore, I went on drawing my own lines of demarcation, which included those pleasures that I most loved, while rigorously excluding those I did not so much care for, or had a bad conscience about, which lines were necessarily always shifting and uncertain, not being established by God’s Word; and as I had a good many Christian companions, each with lines of their own drawing, and which often did not coincide with mine, the question continually arose, “Is this right?” or “Is that wrong?”

But the Lord had a better course for me than always steering as near as possible to the rocks and shoals which I loved, although I knew the danger I ran if I struck upon them.

It was in the autumn I left home for a month’s pleasure tour. The program was a delightful one to me, and just suited my tastes, being mainly by water. One of my companions was a child of God, the other not.

At first everything went well, our plans prospered, the weather was fine, the scenery magnificent.

But after a few days, things suddenly took a turn. We suffered shipwreck, and after being nearly drowned, were compelled to give up the water and travel by land.

All this spoke to my conscience, which was by no means completely at its ease, for none of my boundary lines between what was wrong had really satisfied it; but of one thing I was glad; by going on foot instead of by water, I found we should be able to include in our route a town I had long wished to visit, in order to see a Christian who lived there, and of whose consistent and happy life I had very often heard. Fortunately the town was in the midst of beautiful scenery, so I was enabled to change our route without disclosing what was in my heart.

After some unpleasant adventures, we reached the town about seven o’clock one evening. On leaving our hotel after dinner, I went to the meeting room and found that a lecture was being given by the very man I had come to see.

I cannot remember a word of that address. I had attended meetings and lectures from my infancy. God was now going to work in my soul by other means.

I was not unknown by name to the lecturer, and was, with my friends, invited to supper.

Somehow, I listened that night with wonderful interest to what I heard of the Lord's work, in which he was so happily engaged; and as I looked at his face, I felt that he, at least, had found a source of pleasure in serving his Master to which I was still a stranger. What struck me, too, was not so much the work he spoke of as the manner in which it seemed to flow from a real love to Christ, so that even I felt it must be a very happy life to lead.

At a late hour we left, promising to breakfast with our new friend in the morning. We had to tell him something of our plans, although I must say I felt somewhat ashamed of laying my tour of pleasure by the side of his work for the Lord. I thought a good deal that night about the different paths he and I were pursuing, both children of God.

In the morning, after breakfast, he brought out a map and showed us our way to a neighboring lake of great beauty, which we had arranged to reach by boat, and he bid us good-bye; but with a sad look at me, that went to my heart, for I saw he pitied me.

I let my companions row while I steered. All at once, when about half way to the lake, the truth flashed upon me, and I saw I was the slave of self instead of being Christ's free man, and His servant. I saw I was being dragged about, for its own pleasure, by the wretched self that God had condemned, and I felt it was not I. I had different tastes. I longed to serve Christ, and as the sense of His love to me, and His forbearance all the long years I had known Him, filled my heart, I felt I was in an intolerable bondage I would endure no longer.

I felt I had a right to be free. Christ had died to set me free, and yet here I was working like a galley slave to please myself. What made me see it so clearly was that I had just left a free man. He, at any rate, was not toiling at the old oar. He was under a new master, and was free from the tyranny of the old.

A slave will endure a great deal of bondage if he is not brought face to face with freedom; but if he is in the company of a free man, his soul must indeed be dead if he does not long to lose his fetters. My mind at any rate was made tip. I would not endure it another day.

The time past of my life was indeed more than sufficient to have lived in the flesh, to have wrought my own will, and Christ having suffered for me in the flesh, I armed myself with the same mind, no longer to live in the flesh, after the desire of men, but according to the will of God. It was from myself I now turned (that I had served so faithfully), to Christ; from doing my own will to a desire to do His.

I sat in the boat with all this passing in my mind, and said nothing; but I prayed to the Lord to make this conversion a very real one, and to enable me from that day to do His will, and not my own.

At last I began to think how to get out of my tour, as I longed to spend some days where I was to see more of my friend, who, not by his words, but simply by the force of living for Him who died for him, had been the means of this, my second conversion, and the Lord opened the way in a remarkable manner. My unconverted companion began talking about the tour, and how tired he was of walking. I proposed to stay a few days where we were, while he paid a visit to some friends he had near, to which he assented.

By this time we reached the lake, but I must confess its beauties are almost forgotten in the remembrance of the beauty I saw in the path of Christ.

On our return, my companion went on his way, while we who were Christians went up to see my friend again. He was surprised at the sudden change in our plans, but on hearing we were staying in the town, insisted on our making his house our home.

This we did, and what I saw in his life fully confirmed me in my discovery, that to please one's self is slavery, and that the only liberty and happiness for a Christian is to do the will of God.

This, then, is the simple story of my second conversion from the principle of serving self to serving Christ; for although in many respects I did the same things, by God's grace it was in measure through the influence of a new principle, and it is this that is of all importance in God's sight. What we do is of course a serious question, but why we do it is a far deeper one, both to God and ourselves.

I have hesitated for many years to record these experiences, feeling how feebly they presented the great truth of deliverance from self, and knowing how still more feebly I have carried it out. But seeing in Scripture how often a personal testimony is given, I look to the Lord, that He may use this narrative to the full deliverance of any of my readers who may still be seeking to serve two masters.

“For the love of Christ constraineth us; because we thus judge that if one died for all, then were all dead. And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again. (2 Cor. 5:14-15.)

Truths for Young Christians: On Our Relationship with the World

Chapter 19.

ON OUR RELATIONS WITH THE WORLD.

It is evident that the limits of this short paper will only enable us to consider this vast subject in the briefest possible manner. The Christian is in the world, but not of it. He is surrounded with those who know not God, and it is a most important thing for him to know how to conduct himself in relation with worldly people, both publicly and privately, in social life, business life, and religious life. Before, however, speaking briefly on this, we will just take up very shortly a few examples of relationship with the world, and its effects as seen in Scripture.

Worldly Marriages

In 1 Kings 11:1-8 we find the sad result in Solomon's case of marrying strange wives, idolatrous women. No doubt, as many a child of God since, he trusted in his wise heart, in the splendid temple he had built, in his own long religious life, to lead him aright, but instead of that, they led him astray. And so it is in nine cases out of ten. A Christian marries a worldly girl, an idolater; that is, one who has her heart set on earthly things called idols (1 John 5). He hopes, no doubt, to set her straight, but having committed a sin by marrying her, he is soon led by her into another; for not only has he all her influence to lead him wrong, but that of his own deceitful heart as well. It is, indeed, lamentable to think how many ships, starting on their heavenward voyage, have been shipwrecked on the quicksands of this life, through sailing in company with an enemy's vessel. For, hard as it is to believe, the young and attractive are equally Satan's slaves with the gray haired sinner. Beware of Worldly marriages, which are condemned and forbidden by God (2 Cor. 6); perhaps few sins so surely meet with heavy chastisement, too often life long. Most earnestly, then, would we warn young believers of this most fatal of all worldly alliances. Other false steps can be retraced at will, this NEVER. It may be these lines are read by some one whose affections are already engaged by some worldly person. We would warn you against such a marriage at your peril. Better far to have a broken heart for God's glory, and one that He can heal, than to have a heart broken later on, as you surely will, through seeing with your eyes open, and discovering when TOO LATE, the fearful error you have committed.

World-Bordering

In Jehoshaphat we find another case of worldly alliance; this was in joining to fight a common enemy (2 Chron. 17)-no great sin apparently. The king of Syria was a foe to both of them, and the victory of one would help the other. Nevertheless, what saith the Lord? "Shouldest thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord." Has this no voice to those Christians who, like Jehoshaphat, would join the world to fight some common enemy There are common enemies: drink, vice, poverty, disease, are such to a great extent. It will, then, be seen at once that this one example strikes a fatal blow at all alliances of a social nature between believer and unbeliever. In this it is evident the Christian is not to join in improving or bettering the world. He must walk in his way and the world in theirs. Indeed, if the Christian is true, they cannot work together, for the ultimate end of the one is the advancement of the world, and the good of mankind, that of the latter the glory of Christ. In a place, therefore, where He is despised and still rejected by the world at large, it is evident that there cannot be much harmony in common pursuits-(See on this an important tract called "Jehoshaphat, a Word on World Bordering, by C. H. M.).

In Jehoram we get another instance of the evils of a worldly match (2 Chron. 21:6). Many as are the instances of the unbeliever leading the Christian astray, we do not remember a single case where in such a marriage the Christian brought the unbeliever right. In this case the evil is worse still, for not only is the husband led wrong, but the child also is led astray (2 Chron. 22: 3) by the evil counsels of his mother. This, too, will often be found to be the case, especially when the mother is the unbeliever; and thus the result of one false step may descend to generations.

Again, in Ezra 9, do we get fatal instances of these unholy alliances. But surely we have had enough to show us what are almost invariably the results of thus dishonoring God.

Worshipers Must Be Christians

In Ezek. 44:7, we come to another class of worldly fellowship, and that is in religion. One of the crying sins of Israel of old was that they brought in unbelievers to the temple worship, and the prophet is bid to "mark well the entering in of the house, with every going forth of the sanctuary"; and further, "No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into My sanctuary, of any stranger that is among the children of Israel." Our sanctuary, we know, can only be entered by believers (Heb. 10) in reality; but surely this plainly shows that in outward worship we cannot place believers and unbelievers together before God. It is not for us, of course, to try the hearts, and a hypocrite may creep in anywhere; but surely divine worship ought to be confined to the children of God. Indeed, none else can worship, and it is an awful mockery to see those who have no pretensions to be saved (not even the lip profession), joining with God's people in singing His praises. This is strangely like this very sin of Israel of old. We do not now speak of preaching the gospel. At all such services unbelievers have their right place; but these are surely perfectly distinct from the worship of believers, spiritually within the veil. In religion, therefore, we cannot place believers and unbelievers on a common footing.

Neither can we seek the aid or help of the world (pecuniary or otherwise) in the Lord's work.

Nehemiah avoided the danger of worldly help in Neh. 6, and one reason why he was so blessed was because he was so separate to God. The people of Israel, too, at this time entered into a curse and an oath, not to marry unbelievers. (Neh. 10:29.) Would that every one "having understanding" (Neh. 10:28), followed (without legality) the same course! Separation from worldly company is the result of having the Word as the enjoyed portion of the heart. (Jer. 15:16-17.) The joy of the world and delight in the Word cannot go together. "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart: for I am called by Thy name, O Lord God of Hosts. I sat not in the assembly of the wicked, nor rejoiced." We have now seen enough to show us, without quoting the many precepts in the Word on the subject, that worldly marriages are in every way to be condemned and avoided, that all philanthropic and social worldly alliances are expressly condemned, however good their object. (Of course it is understood that only real alliances are here spoken of, i.e., believers and unbelievers publicly banded together.) We have also seen that no religious mixture is to be tolerated either in worship or service (such as giving money, etc., etc.). God's people must be separate. The path is a narrow one still, and not less so because we live in Christendom. Indeed, now one needs to be closely walking with God to learn how to keep one's feet separate from all such evil alliances, and have one's heart wide enough for all right sympathies and feelings. May the Lord enable each of us, who desires to be true to Him, to discern the path of wisdom through this world, so as to be kept from all "unequal yokes," learning at the same time to bear more of the "equal yoke" of Matt. 11:28 "Take My yoke upon you and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls.”

Truths for Young Christians: Young Men Wanted, Part 2

PROGRESS-Lastly, Daniel was a man of progress. He made progress, first, in the things of God, and secondly, in the things of this life. Let us consider the last, and least important, first. A brother in the Lord asked recently, "Why is it that some young men do not work so well after they profess to be saved as before?" We ventured to reply, "Because they are not properly saved." There is a pious idea abroad that if a young man gets on in his profession or business, he is worldly minded, self-seeking, etc. Now, we say unhesitatingly, that he who sets himself to succeed and make his mark in this world, making all else subservient to that, may realize his desire, but the nearer he gets to the goal of his ambition the further he will be from God, the less like our adorable Lord, and the more unfit for being used by the Holy Spirit.

On the other hand, he who seeks to be here for God, will manifest it in the everyday commonplace details of life, in a way that will bring glory to God, and that God will, in His own time, duly honor. Daniel commenced at the foot of the ladder, and before long he stood on the top rung. "A dangerous position," some one may remark. Yes; if we leave God out. As it was, Daniel was equally unaffected when the world showered upon him her honors, and when hell turned upon him its artillery.

He was as calm in the den of lions as in his official sanctum. He fully met all the requirements of his royal master, and he did it in such a way that his enemies could not find the tiniest blot on which they might fasten in order to dislodge him. All this was the result of his being a man of purpose, a man of prayer, a man of power, a man of God.

Finally, he made progress in the things of God.

God disclosed to him His secrets. "The secret of the Lord is with them that fear Him." (Psa. 25:14.) He was as ready to confide in the youthful Daniel as in the veteran Abraham. Daniel did not require to read the newspaper to be informed as to what was going on, or to learn what was about to happen. He was in immediate, intimate touch with Him "who worketh all things after the counsel of His own will." (Ephesians 1: 11.) Then he received the splendid announcement direct from the Court of Heaven that he was a "Man greatly beloved." He learned that he was "greatly beloved" by God, and that heaven was cognizant of the fact. We confess, the height of our ambition is, not to be conspicuous in this world, not to be able to sway multitudes by impassioned oratory, not to be great amongst the people of God; but it is, to receive this magnificent degree of M. G. B., to know that we are approved and beloved by God. Let us remark in closing, we have a glorious Person for whom to live, our blessed Lord Jesus Christ. In devotedness to God and love to us, He 'gave Himself," and shall we hold anything back from Him?

We have also the power to be here for Christ; that is the power of the Holy Ghost; but we shall only realize that power, as He "not only dwells, but rules in us." Some of us are in lodgings, and as lodgers we have no say in the management and control of the house in which we dwell. May we say it reverently, we fear the Holy Spirit has been having only the place of a lodger in many of our hearts. He indwells all who believe, but He desires to fill us (Eph. 5:18), to rule in us, to dominate us, to control every detail of our lives, and to conform us morally now to that blessed One, to whom we shall be actually conformed when we see Him face to face. And now, what is to be the result of our meditation? We have penned these lines, not with the idea of lecturing young men for their shortcomings, but as the result of our own exercise before God, and as the expression of our own desire.

We would say to every dear reader, let us make an inventory of our lives; let us face boldly our liabilities and our assets; let us discover where the wastage is. Let us get God's thoughts as to the priceless value of the present moment; let us enter at least in measure into His appreciation of His Beloved Son, for whom He desires us to live; let us get deep down in our souls the sense of the infinite power of the Holy Ghost, with which God is ready to endue us; let us consider the immense distinction of being permitted to represent our absent Lord in the scene of His rejection; let us remember that that honor and privilege can be ours only while we are in this world, and let us definitely consecrate ourselves body, soul and spirit to God, and seek by His grace, and in the power of His Holy Spirit to "live henceforth, not unto ourselves, but Unto Him who died for us and rose again." (2 Cor. 5:15.)

Truths for Young Christians: What the Word of God Enjoins for Young Women

Chapter 23.

FOR YOUNG WOMEN.

The last warning heading this paper is against worldliness, and is expressly addressed to women as well as men. In this case the words of Scripture are so terribly pointed and strong that they need no comment. Are you, beloved reader, prepared to class yourself as an enemy of the God who has so loved you? If not, make a clean cut with the world; in its songs and dances, in its parties and pleasures, in its fashions and follies, in its pride and vanity. Be true to Christ, and esteem the cost of being so "greater riches than the treasures in Egypt." Let the love of Christ be the constraining power to detach you from all that grieves Him.

And now a word or two on what the Word of God enjoins. We find modest apparel, shamefacedness, sobriety, good works, a meek and quiet spirit, all spoken of, and telling us with one voice that the peculiar charm of a woman's position is in a humble and quiet walk. Her place at the feet of Jesus, is not so public as man's, but it is as precious to the heart of Christ. And surely that woman is beautiful to the eyes of the Lord (and shall we add, in the sight of the angels. See 1 Cor. 11:10), and in those of every believer, who is adorned with these virtues. If you then, beloved reader, would find favor with God and every godly man, let no grace be lacking, remembering that

"Fairest and best adorned is she

Whose clothing is humility.”

A real difficulty with many Christian young women is how to spend their time. Beyond doubt their sphere pre-eminently is home, and there in a diligent discharge of the daily duties to testify against the unsatisfied restlessness, and the craving for excitement that blight the lives of so many. If early rising is practiced, there is time for the diligent study (not mere hasty reading) of the Bible; and if the home duties do not claim all the time, the sick and poor are always within reach of those who have hearts to search them out. Devotion to Christ thus shown is peculiarly a woman's sphere, and is, as it were, the pouring of the precious ointment over the members of His body.

All this, however, requires self-denial, as we have said. There must be early rising to gather the manna before the sun is up; and none but those who have tried it can tell the quiet and rest of a day, the first hour of which is spent alone with God.

Let each young reader of these pages then steadfastly resolve to let God have the first hour of her day before the bustle of the house begins, and she will be well repaid what it will cost her.

It is surely unnecessary to warn any reader of these pages against scenes of worldly excitement and pleasure. Balls, parties, and concerts are not to be named in connection with true followers of a rejected Christ. But there are other forms of excitement that often injure the simplicity of a young Christian's life. There is such a thing as religious excitement, an unhealthy craving after meetings, rushing about from one to another, and often up to very late hours, to the neglect of home duties, and fostering a great distaste for quiet occupations. Meetings are very helpful for the soul that is feeding on Christ, but will never do to take His place, or the place of any home duties we may have given us to do. For young believers no text is more profitable than 1 Tim. 5:4.

In conclusion, do not forget the mighty power you wield of unconscious influence, and although you may never hear of the results until you reach heaven, do not cease to speak of Christ by your dress, your conversation, your ways, your walk, and your good works.

Dear young believers, I would beseech you, do not let your days slip by in the idle listless way in which so many do; seek to be earnest, consistent, devoted followers of Christ, daily studying the Word of God, and working hard for the Lord. Above all, if you would render such a service as Mary in Matt. 26, do not forget the secret of her strength in Luke 10. May the Lord make each of you a true Mary of Bethany.

(Continued)

Truths for Young Christians: Backsliding

We have three great enemies ever seeking to overcome us: the world, the flesh, and the devil; and in proportion as we give place to any of these, do we depart from God. These three we find in Peter's case in Luke 22. In Luke 22:45; 50 he is led astray by the flesh, in sleeping when he should have watched, in striking when he should not have resisted. In Luke 22:54-55 he is led astray by the fear of the world: first, in straying far from Christ's side; secondly, in fellowship with His enemies. And, lastly, in Luke 22:58; 60, he is thrice led astray by the devil: to deny Christ, to swear, and to deny Him again.

One might, indeed, say such a course is foreshadowed in the first Psalm. The counsel of the ungodly, the dictates of fleshy reason, led to the smiting with the sword; standing in the way of sinners is illustrated by standing and warming himself; while sitting in the seat of the scornful is found in Luke 22:55.

And now, dear reader, what about yourself? Listen to the following words: There is no heart, in the wide world, so unhappy as his, who has been drawn aside from the holiness and joy of obedience, to paths of self-seeking and of sin.

The Path of the Backslider

"What peaceful hours I once enjoy'd

How sweet their memory still!

But they have left an aching void

The world can never fill.”

And such is the language, in poetry or in prose, of the soul, whose "earliest love" has been left who has, alas! in some way or other, forsaken the Lord, for the enjoyment of the favors of the world.

“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" ( Jer. 2:13). Such was God's lamentation of old. How rightly He styled Himself "THE FOUNTAIN OF LIVING WATERS"—the source and spring of blessing; and how solemnly descriptive is the expression, "broken cisterns, that can hold no water," of the experience acquired by departing from Him.

He knows where the blessing is found. We, alas! often through seas of sorrow, have to learn that the cisterns to which we have recourse are, in truth, broken, and that they hold no water, and that there remains, as the only result of our declension, "an aching void," a distracted and discontented heart; a state of soul, indeed, which had no parallel in the most wretched hours of our unconverted days.

Ah! beneath many a smiling face, behind many a ringing laugh, underlying much forced activity and unnatural effort, there is to be found a heart of misery, that seeks by these means to conceal the fact of its departure from God.

And yet how vain that effort-how hollow that laugh! The stag may continue to bound gaily over crag and moor, and the bird may soar awhile swiftly on high, but the gunshot wound is doing its work, and, sooner or later, the gay bounding will cease and the strong wing will droop. So, too, the Word of God will prove effectual, though long slighted; and the wayward soul, though brought by paths of deep and searching trial, will find that the love, wherewith it was loved, was an "everlasting love"; such a love as could turn its eye, full and forgiving, on a poor failing Peter, and effect by its silent, yet wounded look, his entire restoration.

Thou Hast Left Thy First Love

Do You not own and feel the truth of these words? Can you not recall, with an aching heart, the bright and holy memories of the past, the once loved Bible, the place where "prayer was wont to be made," the happy work for your Lord? It may be some poor, cold, formal task, professedly for Hint, still occupies you, but all the time you hear its voice ever saying, "Thou hast left thy first love." You have gradually not only left the things you once loved, but returned to those you once bated for Christ. The ensnaring novel, eating away your brain and time, the worldly song, the amusements of this world, are all binding their chains around you, and you are not happy. You try to be, but you cannot succeed. You envy the happy carelessness of the dead souls around you. They feel no remorse, the pleasures of the world contain no hidden sting for them. They have never known and loved the Savior you have forsaken. The voice of conscience is not ceaselessly saying to them, as to you, "You are doing wrong. You are sinning against the light." Consider now where was your first step of departure? Was it not so small as to be almost imperceptible? You did not begin by throwing away your Bible for a romance, you did not at once exchange the meeting far the concert hall. No! the first thing was a gradual neglect of private reading and prayer. As your heart got cold, and you lost your interest in it, the devil whispered, "Give it up, it is no use going on with a form; wait till your heart gets warm again"; well knowing that in saying this, he was cutting you off from the warmth and light. And you obeyed him. You did not read, or pray, this morning when you arose, nor yesterday, nor the day before. O! beloved reader, truly yours is a sad case; but yet, there is abundant grace to meet it.

Truths for Young Christians

Table of Contents

Truths for Young Christians: Working for Christ, Part 1

Truths for Young Christians: Worldly Amusements

Truths for Young Christians: Deceit and Lying

Truths for Young Christians: The Sin that Envy Leads to

Truths for Young Christians: Anger Caused by Pride

Truths for Young Christians: Selfishness

Truths for Young Christians: Anger as a Sin

Truths for Young Christians: An Appeal to Christian Young Men

Truths for Young Christians: Working for Christ, Part 2

Truths for Young Christians: Envy

Truths for Young Christians: Pride

Truths for Young Christians: Covetousness

Truths for Young Christians: Waiting, Part 1

Truths for Young Christians: Practical Righteousness, Part 2

Truths for Young Christians: Canaan, Part 2

Truths for Young Christians: Eternal Life

Truths for Young Christians: Christ is Our Life

Truths for Young Christians: Walking, Part 1

Truths for Young Christians: Walking, Part 2

Truths for Young Christians: Practical Sanctification

Truths for Young Christians: Canaan, Part 1

Truths for Young Christians: Waiting, Part 2

Truths for Young Christians: Practical Righteousness, Part 1

Truths for Young Christians: Walking, Part 3

Truths for Young Christians: The Wilderness, Part 2

Truths for Young Christians: The Wilderness, Part 1

Truths for Young Christians: The Two Natures, Part 2

Truths for Young Christians: God is Just and Also Justifies the Sinner

Truths for Young Christians: Righteousness and Sanctification

Truths for Young Christians: Christian Devotedness, Part 2

Truths for Young Christians: Service, Part 1

Truths for Young Christians: Three Sore Evils

Truths for Young Christians: Service, Part 2

Truths for Young Christians: Christian Devotedness, Part 3

Truths for Young Christians: Christian Devotedness, Part 1

Truths for Young Christians: On a Start in Life (for Young Men)

Truths for Young Christians: To Young Men in Business

Truths for Young Christians: Undoubting Faith in God

Truths for Young Christians: Restoration

Truths for Young Christians: Young Men Wanted, Part 1

Truths for Young Christians: What the Word of God Forbids for Young Women

Truths for Young Christians: On a Start in Life (for Young Women)

Truths for Young Christians: Story of a Second Conversion

Truths for Young Christians: On Our Relationship with the World

Truths for Young Christians: Young Men Wanted, Part 2

Truths for Young Christians: What the Word of God Enjoins for Young Women

Truths for Young Christians: Backsliding