March/April 1964

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by Wm. Bunting

By Fred Whitmore

By F. E. Stallan


By Harold Butcher

By John James


Christ and Lord

A Cure for Quarrels


The Same To-day


By Wm. Bunting.


ISRAEL’S destiny in clearly foretold in Scripture. The numerous promises made to her will be brought to their glorious fruition only by the millennial reign of Christ.


It was God’s original desire that Jacob’s descendants should be “a peculiar treasure unto Him above all people” (Ex. 19.5), that they should “possess the gate of their enemies” (Gen. 22.17), enjoy political supremacy as “the head” of the nations (Dent. 28.13), and that as a “kingdom of priests” (Ex. 19.6) they should stand between God and the other nations—a vehicle of blessing to all mankind (Gen. 22.18). Because of wicked and persistent departure from the y- Lord, however, Israel failed of her high calling. Consequently, after much divine lohgsuffering, many warnings and minor chastisement, the threatened “curses” and “plagues” of Dent. 28 and 29 were visited upon the people (ch. 28.15-68), and upon their beloved land. (ch. 29.22-28), Portions of these two chapters had a partial fulfilment when the nation was carried into captivity—the Northern Kingdom ti. Assyria in 721 B.C. 12 Kings 18.11), and the Southern Kingdom to Babylon in 606 B.C. (2 Kings 24.1-4). The two chapters, however, had a more complete and exhaustive fulfilment at the time of the Roman invasion of Judaea by Titus in the year 70 A.D.


Now, from the fall of the Kingdom of Judah in 606 B.C. to the present hour, Israel has been “the tail” of the nations (Deut. 28.44). For in that year Go di solemnly transferred the sceptre of world sovereignty from her to the Babylonian Empire (see Jer. 27.6,7; Dan. 2.38). Thus began the long period of Gentile supremacy in the earth, spoken of by our Lord as “the times of the Gentiles” (Luke 21.24). The expression, t times of the Gentiles”, is to be distinguished from what Paul speaks of as “the fulness of the Gentiles” (Rom. 11.25). The former has reference to the protracted period of world domination by the Gentiles, as just now pointed out; the latter, to the completion of the gracious ingathering of Gentiles during the period in which Israel is judicially, though only temporarily, set aside by God. The one expression is political; the other, spiritual.

These “times of the Gentiles” are portrayed by the colossal Image, “whose brightness was excellent” and whose “form was terrible”, which Nebuchadnezzar saw in his dream, as recorded in Dan. 2. During their course, four great Gentile Monarchies, represented by the four respective parts of the Image mentioned by the prophet, are to succeed each other as world Powers (Dan. 2.31-45). As is well known, they are Babylon, Media-Persia, Greece, and Rome. Throughout these “times” Jerusalem is to be “trodden down of the Gentiles” (Luke 21.24), but they will be terminated by the descent of the Son of Man to earth “with power and great glory” (Luke 21.27). He is the “stone cut out without hands”, which “smote the image upon the feet”, so that the whole was “broken to pieces together, and became like the chaff of the summer threshing floors, and the wind carried them away, that no place was found for them : and the stone that smote the image became a great mountain, and filled the whole earth” (Dan. 2.34,35). In the interpretation which follows, we are not left in any doubt as to the meaning of this imagery. In verses 44 and 45, Daniel says, “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation sure.”

It is clear, therefore, that when the divinely appointed period of Gentile domination terminates, a fifth kingdom, that of our Lord and Saviour, will supersede it. Of this there can be no doubt. “The dream is certain, and the interpretation thereof sure.” Indeed in the great vision vouchsafed to the prophet himself in Dan. 7, some 48 years later, this prophecy was confirmed and amplified. The four Beasts there answer to the four parts of the Image in chapter 2, the difference being that the successive world Empires are there viewed as God saw them, whereas in the earlier dream they are viewed as they appeared to Nebuchadnezzar. The ten horns there (vv. 7,20,24) correspond with the toes of chapter 2.41-44, and represent ten kings who are to unite to form the final phase of the fourth world Empire, in the closing days of Gentile supremacy. In like manner, the One there “like unto a son of man” (R.V.), Who came “with the clouds of heaven”, to whom was given “dominion and glory, and a kingdom, that all people, nations, and languages, should serve him”, and whose ” dominion is an everlasting dominion which shall not pass away, and his kingdom that which shall not be destroyed” (vv. 13,14), is plainly the One represented by the “stone cut out without hands” and destined by ‘the God of heaven'” to “”become a great mountain, and fill the whole earth” (ch. 2.34,35).

(To be continued)

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The Set Feasts of Jehovah

By FRED WHITMORE, Lancashire, England.

From the notes of addresses given in the Ebenezer Hall, Woodbrook, Port of Spain, — the 5th to the 8th of June 1960.

Reprinted from The Caribbean Courier by permission.


THE history of the children of Israel had been an unhappy one, characterised by bonds, burdens, and bitterness. In it there had been neither pleasure for God nor profit for the people. It is a remarkable illustration of the vain and disappointing existence of unregenerate humanity, which can only be brought to an end in judgment.

The judgments that terminated such miserable conditions are outlined in chapters 7 to 12 of the book of Exodus. There we see an end of the old life and the introduction of the new. While “newness of life” is a New Testament phrase (see Rom. 6.4), the fact and beauty of it is expressed in the deliverance of the children of Israel and the changing of their sighs into a song.

“This month shall be unto you the beginning of months : it shall be the first month of the year to you” (Ex. 12.2). These words mark the new starting point in the history of the people. The time past, and the time now present, were intended to present a striking contrast. In a similar way, the years of unregeneracy, characterised by spiritual death, worldliness, disobedience and fleshly lusts, are contrasted with the present life of the believer in the Ephesian epistle, chapter two.

Associated with the new beginning is the introduction of the Lamb. The Person and work of the Lord Jesus, and His precious blood shed and applied, provide the only ground upon which new life is possible. The blotting out of the past as represented by the six months already marked off upon their calendar, and the establishing of the new, required the judgment of God upon all that was opposed to His holiness whether in Egyptian or Israelite. Deliverance was only possible through the blood of the Lamb. It is upon that same ground that deliverance is granted and new life imparted to-day. Faith views the perfections of the Lamb of God, appreciates His sacrifice and shelters beneath His blood.

After the apostle John’s introduction to his Gospel, there follows an immediate presentation of the Lamb of God in relation to His work at the Cross. This forms the necessary basis for teaching given with reference to the new birth in chapter 3.

There can be no doubt as to the typical teaching of the Passover feast, the references in our New Testament would immediately dispel such. The apostle Paul reminds us that “Christ our passover is sacrificed for us” (1 Cor. 5.7), while Peter plainly states, “Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1.18-19). The Divine requirements regarding the passover lamb were intended to direct our attention to the spotless purity of Him in whom all has found its fulfilment, and to emphasise the determination and vigour of our Lord and Saviour as in all things He accomplished the will of God.

It was upon the tenth day that the lamb was separated. Ten is frequently associated with testing in the Scriptures. Previously man had failed in every test applied. His life was void of anything capable of ministering to the pleasure of God. Here is presented in type, the One in Whom perfection is exhibited. It was at the commencement of the years of public ministry that the Father’s voice was heard, “This is My beloved Son in whom I am well pleased” (Matt. 3.17).

Thus the Person of our Lord and Saviour was set apart, or separated as the Lamb of God for the work of redemption, from before the foundation of the world. The Father rejoiced in the presentation of His Son in whom perfection resides. In doing this He gives opportunity for men to behold the moral excellency of Him in whom is all His delight.

For approximately four days the lamb was kept up for observation. This is suggestive of the years throughout which our Lord was subjected to the scrutiny and criticisms of men and the fierce temptations of the Devil. The challenge of those years—“which of you convinceth Me of sin?” it was impossible to take up. Only by false witness, the contradictory evidence of felons, could men condemn Him (See John 8.46; Matt. 26.59,62). The Lamb presented by John the Baptist is the Man presented by Pilate. The Lamb without blemish is confessed to be the Man without fault.

The perfection of His Person is to give value to His work, thus the appointed time of sacrifice arrives and the Lamb is slain, the blood shed and applied. The judgment of God falls and at the same time His gracious purpose is accomplished. We can now behold a redeemed people, purchased for God and separated from all that surrounded them. The blood upon the lintel suggests deliverance from judgment, the blood upon the door-posts, separation from Egypt. There is the possibility of rejoicing in the former truth without appreciating the latter. The blood claims us for God and separates from this evil world upon which the final judgment is about to fall.

The apostle Peter refers to redemption by blood in the first chapter of his letter, but in the second chapter he writes to strangers and pilgrims journeying onward to the “Inheritance incorruptible, and undefiled, and that fadeth not away” (1 Pet. 1.4).

(To be continued)

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CALEB — Wholehearted Following

By F. E. STALLAN, Glasgow.

THE life of Caleb has valuable lessons in the matter of consistency. Nearly forty years of wilderness wanderings separate Numbers 13 from Numbers 32, and the man who was commended by the Lord at the beginning was still the subject of commendation at the end. The grace of “going on” certainly characterised Caleb. Others might falter and read present advantage in surrounding circumstances but he saw none. The good land of promise was as real to him some forty years after his first look at it, and his ministry at the end was the same as his ministry at the beginning. Caleb’s rise was not a meteoric one, up one day in a flash of brilliance and down the next into obscurity. He came to the front by conviction in a day of crisis and he stayed in front through every crisis thereafter.

This present world and possessions in it have been a snare to many since the beginning of man’s history. A glance at our Lord’s ministry in the Gospels will confirm to any who have a doubt that the seriousness of this was ever before the Master. How heavy He must have felt in spirit, for instance, when the young man whom He loved left His presence, preferring his many possessions to the eternal security of his soul. But world-bordering is the great problem of Numbers 32. The wilderness side of Jordan, with its green pastures was the dazzling prize to be desired in the eyes of the men of Reuben and Gad and the half-tribe of Manasseh. Great possessions of cattle and pastures plentiful on the wilderness side were the two great hurdles which the two and one half tribes could not surmount. Certainly it required faith to believe that there were pastures green on the other side of Jordan. Certainly it required faith to believe that God could sustain everything in the good land. But God had underwritten His every promise. Did He not give them the cattle in the wilderness? Were there not in the midst of them two eye-witnesses of the abundance of resources in the inheritance? Yes indeed, but with all that the two and one half tribes refused to go on and to go in and possess the land.

Is it any wonder then that Moses called the attention of a new generation to the example of two men of a generation past? Said he, “Caleb the son of Jephunneh the Kenezite and Joshua the son of Nun, they have wholly followed the Lord,” and as the men of that generation looked upon these two outstanding servants of God, they were forced to admit that they were the only two surviving members of the nation above the age of twenty, at the time of the rebellion at Kadesh Barnea, Moses apart. In the face of such an example and such a salutary lesson in the background, surely all would go forward as one man and possess the land for God. Looking on it now many thousands of years after, we cannot appreciate why the ranks of the nation were split because of green pastures in a certain spot. And yet all around us to-day the same thing is happening on a far wider scale. Worldbordering has wrought havoc amongst believers of this age. The tantalising look of green pastures has halted many a Christian homeward bound for glory. Great possessions, given by God, but not held properly for God, have weakened many and parched up their souls. Can we not turn our eyes to Calebs and Joshuas all around to-day and take our example from their wholehearted following? What was the result after the stern words of Moses delivered so trenchantly in Numbers 32? A compromise unfortunately! Possessions and families in the wilderness and the fighting men with the rest of the nation. But only for a little while as it turned out; the fighting men soon returned and Reuben, Gad and the half-tribe of Manasseh became a weakness in the nation from that time onward. Let us all beware of compromise. A principle compromised is no principle at all and a position compromised soon becomes a snare. How many dangers lie in the crisis of Numbers 321 Would that all would be as Caleb and in all things wholly follow the Lord.

Again the stem words of Moses sound. In Deut. 1 another address is given before the nation crosses Jordan. No apology is here offered for stem ministry, nor softening of the blow for the people. What they were in the past and what they were prone to do in the future was the subject of the message. Yet into his preaching Moses brought Caleb. Here at least was one exception and again Moses has to say of him that he wholly followed the Lord. There is, however, an important word in a family relation appended on this occasion. All the land on which Caleb had trodden would be Caleb’s and his children’s because he had wholly followed. Oh, let every parent ponder this point! Caleb was winning ground, not for himself only but for his children as well. Yet how sad it is to think that many parents are squandering daily God-given opportunities, regardless of the fact that in so doing they are dissipating a heritage that will stand the children in far better stead than all this world’s bonds and policies. Caleb trusted God and God honoured him for it. Can God not do the same to-day to those who will wholly follow him? Surely He can and will!

(To be continued).

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Obedience in Service — A Problem

By GEO. HART, Warrington.


LET us now examine the practical aspects of the solution to the problem of unity which is offered in the first paragraph. We have just outlined the basis of fellowship of the individual and of the local churches with other believers. How then does this attempt to form a united Church stand in relation to that? Its main basis for unity is in the preaching of the Gospel. Here is the sole point of concurrence. So far as principles of gathering and conduct are concerned, they may be as varied as men’s faces. This is no deterrent apparently to the avowed aim of evangelisation. The Gospel is preached and God blesses the preaching of His Word in the salvation of souls. Let us make that quite clear : this blessing is inherent in the preaching of the Gospel: “My Word shall not return unto Me void, but shall accomplish that which I please.”

But does this go far enough? Is this a broad enough basis of fellowship for Christians? Preach the Gospel, yes, but what about the rest of the Lord’s command? If we are to obey, we must obey it in full. When we lead a soul to Christ, we are to make a disciple of that soul, that is, lead him on to follow his Lord as we have learned to follow; we are to baptize, and teach all things commanded. We were not told to preach the Gospel to all, baptizing some, and teaching others. Such a state of affairs is never acceptable in Scripture. Just as we find it essential for our proper spiritual growth to gather as we do, so we should consider it necessary for our spiritual children. Spiritual progress must be expected of every child of God. We read in Acts 2, verses 41-42, “And they that gladly received His word were baptized . . . and they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread and prayers”. A soul completely surrendered to Christ—which is, let us remind ourselves, what happens at conversion—will seek to obey his Lord. That soul will first publicly identify himself with his Master in baptism, and then will go on to enjoy the blessings of fellowship and witness with his fellow-saints. He must learn the will of Christ for his personal daily conduct. This comes of study and teaching from Scripture. There too he will learn the same will concerning the church—its order and life. Fellowship, breaking of bread, and prayer, both private and corporate, all go to make up the vital life of the saint. It is by the help of these things that spiritual progress is made. They are no mere formalities, but divinely given ordinances, the very life-blood of the believer. These blessings from God are not lightly to be esteemed : if they are of any value individually or collectively, then they must be regarded as indispensable to the building up of the “perfect” spiritual man. And all the facets of Christian life are implied in the Lord’s command in Matthew 28, verses 18-20.

Taking the broad view then, we must ask : “After conversion, what?” It is on this question that the idea of providing unity solely in the Gospel breaks down. The young believer converted in such meetings is presented with a variety of “denominations” to choose from. To the thinker, something is radically wrong. This body of people who presented an apparently united front is, in fact, divided on closer scrutiny. On reading his Bible, he sees that only one Church is envisaged, that division is strongly condemned (1 Cor. 3.3-6), and that while enjoying fellowship together, the local churches are individually responsible to God alone for their faith and conduct. Yet here is a body of Christians who are not merely divided on fundamental principles, but accept this with evident equanimity! Such an effort to effect unity among Christians can only be condemned as myopic and artificial. Those who see more in the salvation of a soul than merely its salvation would only do themselves harm—in fact, would be guilty of disobedience in that they were only fulfilling a part of the Lord’s command when they could be occupied more profitably fulfilling it all—in having fellowship with such a work.

It becomes evident then that the crux of this most difficult problem lies in the fact that the governing principle in the Christian’s life is obedience to his Master. This is the only ground he can stand on—he dare not move from it one inch. Due allowance must be made for the fact that two equally zealous Christians may interpret the Scriptures differently, and so seek a different pattern of individual and church life, the one from the other. Each is responsible to his Lord to seek the Lord’s will for him in His Word. From this aspect the problem would appear, humanly speaking, insuperable. It was in considering this problem that one commentator remarked that unity is not outward uniformity. The Lord has led a man along a certain path to do a certain work. Let him do it in full obedience to the known will of the Master.

But how is he to know the will of the Master? One thing is certain : that in no way would He lead contrary to the teaching of Scripture. It behoves us then to know the Word thoroughly. This requires much reading of it. We cannot learn it thoroughly simply by listening to ministry, helpful though that is. Perhaps the desire to do “active service” is one cause of the lack of study which we are all prone to nowadays. We all, as God’s children, need to appreciate more the value of quiet meditation in private on the Word. It is essential if we are to know the Master’s will. It is a prerequisite of effective service. Thus we shall find our lives very fully occupied, living for the Lord as Pie would have us do. Thus, while grieving to see a divided Church, we shall feel humbly and honestly before the Lord, that we are fulfilling His will for us in the whole of our life—which is our “reasonable service”.

This paper may be obtained in tract form from the Author, 31 Orford Avenue, Warrington, Lancs., England. It is offered freely, but fellowship in cost and postage will be appreciated.

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The Covering of a Woman’s Head


VERSES 3-16 of 1 Corinthians 11 form one section. The ‘ theme of the section is that when praying or prophesying a man should have his head uncovered and a woman should have her head covered. The portion deals more especially with the latter, namely the covering of a woman’s head. Presumably error in this matter was and is more prevalent by woman than by man. So far as divine grace and position in Christ Jesus are concerned there is no male and female (Gal. 3.28). So far as order and responsibility in the church are concerned, distinction is made between man and woman.

The length of the portion and the number of arguments adduced indicate the importance of the subject. God had the right to do no more than give the simple instruction for the obedience of men and women, but in His grace He has given much more. Six points are made regarding the covering of a woman’s head. Let us consider them together.


The removal of the hair was inflicted as a punishment on adulteresses. An uncovered head is as bad as a shaved head— a thing of shame. How searching are the words of verse 6— “let her also be shorn.” The hair of the uncovered woman should be cut off.


Woman is man’s glory, and before God man’s glory should be veiled. Man’s head should not be covered, inasmuch as he is God’s image and glory. God’s glory should not be veiled.


Any suggestion that the instructions of this passage are only for Corinth in Paul’s day is easily refuted. Appeal is made to the fact and purpose of creation. Woman was taken out of man (Gen. 2.23) and woman was created for the sake of the man (Gen. 2.20). To-day in any part of the world we look back to the fact and purpose of creation. Angels are looking on and for that reason a token of the authority under which woman stands in regard to man should be upon her head.

4. THE SEEMLINESS (v. 13).

Appeal is now made to what is comely. We should of ourselves come to the conclusion that feminine modesty de-mands a head covering when a woman prays to God.


God’s gift, through Nature, of hair to woman should teach us that a head covering for a woman is comely. A comment on the subject of a woman’s hair will not be out of place. Sometimes it is maintained that providing the hair is longer than man’s, a sister comes within the scope of this Scripture (v. 15). A godly sister, that is one who is concerned about pleasing her Lord, will choose a course free from doubt. A “half-length” will not satisfy her. Here Nature’s gift is in view. Great use of the scissors greatly reduces God’s gift through Nature. Should any gift of God be treated in such a way?


After all that has been said somebody may yet think to be contentious. The answer to such is the practice of the apostles and the assemblies of God. The ‘we’ is emphatic. We apostles and the assemblies of God have no such custom as the contentious person would uphold.

The next section, verses 17-34, contains five references to “coming together” (verses 17,18,20,33 and 34). Verse 18 speaks of coming together “in assembly”. Very significantly the section BEGINS with a reference to coming together. The F inference is that the former section, the subject of our consideration in this paper, does not relate exclusively to our coming together in assembly. We have confirmation of this inference if we compare verse 5, “every woman . . . proph-esying”, with verses 34 and 35 of chapter 14. Certainly the instructions of verses 4 and 5 apply to assembly gatherings whether for breaking of bread, preaching of the gospel, prayer or Bible-study, but not to such meetings only. At a women’s meeting, for example, our sisters should not throw off the token of submission. There too the angels are looking on, and scriptural order must be maintained.

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John 1.6; Matthew 11.7-15.

JOHN THE BAPTIST stands between the Old and New Testaments, between the end of the one and the beginning of the other. He was the last of the Hebrew prophets and the greatest, for the Lord said, “There was none born of a woman greater than John the Baptist” (Matt. 11.11). He came not in a blaze of glory like Elisha; he had no vision like Isaiah and Ezekiel; he performed no miracle, neither was he clothed in soft raiment; yet he could say, “I am a finger pointing to Christ, a voice in the wilderness.” His voice pierced the darkness of the times in which he lived and called the people back to God. For four hundred years from Malachi to Matthew the voice of God had been silent—an age called “The Voiceless Age”; yet it produced sturdy souls such as Zacharias and Elisabeth, Mary and Joseph, Anna and Simeon and John the Baptist. Dark days have always called for men of courage and conviction, and God has produced them, and this is still so to-day.

John was a priest. He was born into the priesthood; he lived for it. He had a right to minister in the temple, but he left because God had left it, and if men and women wanted to hear the voice of God then they must go outside the recognised order of things to some obscure place and listen to a man unlearned, yet loyal to divine truth. John was no entertainer, but brought the people face to face with eternal realities. He pulled down and built up. He never compromised. He exalted his Lord and not himself, the preacher. John was a Nazarite (Luke 1.15), and for that his mother prepared herself. Someone asked me recently this question : “When should we start praying for our children?” I replied, ‘When did Hannah start praying for Samuel? Before he was born, and before his birth she prepared herself.” Thank God for godly women as well as godly men, holy women as well as holy men, and women of faith as well as men of faith. It is the mother who can best mould the life of her child. Nazarite- ship is not only for men but for women (Numbers 6.2).

The vow of the Nazarite was on John. What is a vow? It is the expression of a great purpose and sometimes God holds us to it. Remember the Nazarite had no special dignity like the priest and prophet. His separation and purity were his great commendation, and there is no greater power in the world to-day than the man or woman who is separated.

“John was a man sent by God.” The testimony of God suffers to-day from the ministry of men who were never sent by God. There seems a lack of divine authority in much present-day preaching. May God give us exercised hearts!

There were three things in the life of this man for which he was “greať? (Luke 1.15).

  1. What John thought of himself
  2. What John thought of the Lord
  3. What the Lord thought of John

1. What John thought of himself.

“I am not worthy, I must decrease’ (John 3.30). Paul could say, ‘”I am less than the least of all saints.” We are liv- ing in an age of the glamour of personality and of glorying in men. We say, ” There is room at the top,” but God says, “There is room at the bottom.” John said, I am not worthy, but he could not say of his Lord, “Thou are not worthy.

2. What John thought of his Lord

“HIe is before me.” “He must increase” (John 3.30). “Behold the Lamb of God.’ He must have the pre-eminence in all things (Col. 1.18). As an old Puritan once said, “Give Jesus Christ His place but remember His place is the first.”

3. What the Lord thought of John

“What went ye out for to see? A reed shaken with the wind? What went ye out for to see? A man clothed in soft raiment ? What went ye out to see? A prophet? Verily I say unto you, Among them that are born of women there has not risen a greater than John the Baptist” (Matt.11.11). “He was a burning and a shining light” (John 5.35). Such was the testimony of our Lord to John.

“When I am dying, how glad I shall be,
That the lamp of my life was blaeed out for Thee.
I shall not mind whatever I gave
Labour or money, one soul to save.
When I am dying, how glad I shall be,
That the lamp of my life was blazed out for Thee.”
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Christ and Lord

Oh! what it cost the Saviour to put away my guilt,
His holy body bruised, His blood, so precious spilt,
His blessed arms eatended upon the accursed tree,
Derided, scorned, and suffering the bitterest agony.
But more than this He suffered the wrath of God above:
‘Tis this indeed which tells us the measure of His love.
Jehovah’s face was hidden from Christ the eternal Son,
While by His death and passion Eternal life was won.
Oh cross of matchless wonders, O blood of untol worth,
grief beyond all measure, O love of heavenly birth,
And, Oh, Beloved Saviour, Thou everlastiny Word,
Now on the throne of glory, we own Thee

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A Cure for Quarrels

A CERTAIN well known evangelist tells of two Christians who fell out. One heard the other was talking against him, and he went to him and said, “Will you be kind enough to tell me my faults to my face, that I may profit by your Christian candour and try to get rid of them.”

“Yes, sir,” replied the other.

They went aside and the former said, “Before we commence let us bow in prayer and ask that my eyes may be opened to see my faults as you will tell them. You lead in prayer, please?”

It was done, and when the prayer was over, the man who had sought the interview said, “Now proceed with what you have to complain of in me.” But the other replied, “After praying over it, it looks so little that it is not worth talking about. The truth is, I feel now that in going around and talking against you I have been serving the Devil myself, and have need that you pray for me, and forgive me the wrong that I have done you.”

That quarrel was settled from that hour.



A NEW illustration of the distances of the stars is that it would take all the Lancashire cotton factories 400 years to spin a thread long enough to reach the nearest star at the present rate of production of about 155,000,000 miles per day. Possibly this is not much greater than the distance between any two stars. Is all this space unoccupied? What is it for? Vast is the mystery round about us! Surely, of all things proud dogmatism should be the last feature in the mind of a scientist.


“And He saw them toiling in rowing; … He cometh unto them, walking upon the sea . . Mark 6.48.

Still He looks with tender eye.
Still He to His own draws nigh.
Still He has beneath His feet
Waters that around us beat.

Harold Butcher.

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