think first of self, had led me into error, and that I was not yet prepared to do such work in the spirit realm. I then felt that the lesson intended for me to realize was that those above us, though they have developed to where they are a flaming light, willingly stoop to render to man their loving service; watching with tender solicitude the struggling ones seeking the light, ever ready to speak the word of comfort or of gentle reproof; more mindful of the frailties of humanity, more charitable of our weaknesses than we ourselves, and we wonder at the pride of puny man who so often is ashamed to serve his fellows, and we recall the words spoken centuries ago, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

ALONE WITH GOD.
By E. L. Wesson.

I went unto a lonely spot

And fell upon the mossy sod,

Then came the thought, Am I forgot?
No, not forgot-"Alone with God."

All earth seemed changed while there I lay
And mused upon the way I trod,

Until my soul in ecstacy

Said "Earth is heaven alone with God."

No place on earth I ever found,
In joy, or 'neath the chast'ning rod,
Is dearer than that mossy ground
Where first I felt "Alone with God."

My will that day was all subdued-
I could have kissed his chast'ning rod;
Submission was my spirit's mood-
That's why I was "Alone with God."

HIDDEN MANNA.

By Henry Proctor, M. S. B. A.
(Associate of Victoria Institute).

REVELATION.

Chapter ii.

17. To him that overcometh will I give to eat of the hidden manna.

What is this hidden manna, and how does it differ from the open manna?

Our first introduction to the manna is in Exodus xvi. All Israel were to gather it daily. It was in nowise hidden, but was free to all. But Aaron was commanded to fill a "golden pot" with an omer of the manna, and to put it in

THE MOST HOLY PLACE,

beyond the second veil (Heb. ix. 4). The hidden manna represented this. Our Lord Himself explained what the open manna typified; "the bread of God which cometh down out of heaven, and giveth life unto the world," is His flesh which He gives for the life of the world. It is a free gift, offered to all who will take it. And unless we "eat the flesh of the Son of man and drink His blood" we have no life in us (John vi. 53). It is absolutely essential to eat of this manna in order to have eternal life. It is a

FREE GIFT

this eternal life, and therefore the manna which ensures it must also be a free gift.

But the hidden manna is only for the overcomer; the conqueror of this dispensation. Previously the way into the holiest was not made manifest, and the manna was hidden there within the veil in the golden pot.

The gold represents the divine nature, the vessel containing it typifies the Christ in whom dwelleth all the fulness of the Godhead bodily; all the pleroma or plentitude of the divine nature. To eat of the hidden manna it is necessary to become a partaker of the divine nature. The hidden manna is the

HIDDEN WISDOM OF GOD;

the wisdom hidden in the mystery which God for-ordained before the ages unto our glory. The knowledge of this wisdom can be received only by those who are spiritual (1 Cor. iii. 1). It is spoken only "among them that are perfect" (teleioi) (1 Cor. ii. 6), i. e., the overcomers.

"THINGS WHICH EYE SAW NOT, AND EAR HEARD NOT, AND WHICH ENTERED NOT INTO THE HEART OF MAN,"

God hath revealed unto them by His Spirit, who worketh in them mightily, teaching them "all things, yea, even the DEEP THINGS OF GOD,"

and causing them to eat continually of the hidden manna.

Under the dispensation of types and shadows the priest could eat of the outward flesh of the sacrifices which typified the Coming One who should give his flesh for the life of the world, but the inward hidden parts were consumed upon the altar for a sweet savour unto God. The hidden parts represented God's own portion. But now the overcomer is invited to sup with God himself to feed in company with our blessed Lord upon

:

THE DIVINE PORTION

-the hidden manna (Rev. iii. 20). Other promises to the overcomer confirm this point-that he is to share with Christ all that the Father gives to the Son. As an heir of God and joint-heir with Christ he is to sit with Him on His throne; to exercise authority over the nations, and to be a pillar in the temple of which Christ is the chief corner-stone.

But we must buy of Him "gold refined by fire,' that is, become partakers of the divine nature of Him who as a sacrifice has

PASSED THROUGH THE FIRE.

In conjunction with Him we are called to present our bodiesour human nature-as a sacrifice of a sweet savour unto God (Rom. xii.1; Eph. v. 2). This is selling all to buy the pearl of great price. Eut we must "count the cost" and pay the price. He "emptied Himself": I must empty myself. The price of divine wisdom is the renunciation of human wisdom; of the divine nature the human nature, of divine strength human strength. The waiters on Jehovan exchange strength. Only as they part with the human can they receive the divine. The two cannot co-exist. It is only as I realize that I can see nothing spiritual with the outward eye, and understand nothing spiritual with the human intellect, that the

EYE OF THE INWARD MAN

is opened, and anointed with spiritual eyesalve, and I begin to sup with Him and He with me on the hidden manna (Rev. iii. 20).

What the key is to the watch, that prayer is to religion; it winds it up, and sets it agoing. It is before other duties in regard of opportunity for its performance. A Christian cannot always hear, or always read, or always communicate, but he may pray continually. No place, no company, can deprive him of this privilege. If he be on the top of a house with Peter, he may pray; if he be in the bottom of the ocean with Jonah, he may pray; if he be walking in the fields with Isaac, he may pray when no eye seeth him; if he be waiting at table like Nehemiah, he may pray when no ear heareth him. If he be in the mountain with our Savior, he may pray; if he be in the prison with Paul, he may pray; wherever he is, prayer will help him to find God out. Every saint is God's temple; "and he that carryeth his temple about with him," saith Austin, "may go to prayer when he pleaseth." Selected.

THE PSYCHOLOGY OF INSANITY.

By H. Aylmer Harding.

With the increasing number of problems, economic, religious, and social, that are daily looming up in our midst, comes the reflection of them in the individual life, in the form of countless diversified forms of disharmony manifested in mental and other diseases.

The common expression, "The man is out of his mind," is curiously paradoxical and when analyzed it will be found that in reality, the mind is out of the man, and that the vehicle or organism is ill prepared and unfitted to receive the impact of the vibration of the inflowing life, and thus responds feebly or in some perverted manner.

Insanity is on the increase. Let us spend a little time on a few of the causes, as they appear to-day, in order that we may the better, perhaps, deal with men and women in these troublous times. The modern reformer is, more than ever, on the war path, preaching his gospel of resistance, and picturing the dreadful horrors of vice, crime, and drink, with which we already are all too well acquainted. The number of our physicians is increasing so fast that their inability to make an adequate living in England has resulted in their frequent suicide, and with the increase of physicians there has been no diminution of disease. The nerve-shattering, high pressure and bustle of the eternal money-grub, has brought on "neurosthema" and periodic "nerve storms," a form of insidious weakness which saps the health even of loyal and too zealous evangelistic and other hard-working churchmen. It is the peculiar privilege of some of our best brain workers and teachers to fill our asylums. What is the