stayed on God continually, then whatever you ask for you will receive; whatever your spirit consciousness seeks, it will find; wherever it knocks for admission, it will be opened to it, so that by following its leadings you will enter in through the straight and narrow gate and begin another existence. You will awaken to the fact that the Christ is the doorkeeper of that glorified lodge of the Eternal Brotherhood, the brotherhood of all the ages, by which you become conscious of your heavenly Father and of the innumerable hosts of brothers and sisters who have entered in as you enter in.

May divine wisdom instruct your soul and intelligence that you may enter in and find eternal life.

We are living. we are dwelling

In a grand and awful time,
In an age on ages telling-
To be living is sublime.

On! let all the soul within you

For the truth's sake go abroad!

Strike! let every nerve and sinew

Tell on ages-tell for God.

Bishop Coxe.

If anyone should set your body at the mercy of every passerby, you would be indignant. When, therefore, you set your own mind at the mercy of every chance, to be troubled and perturbed when anyone may revile you, have you no shame of this?

Epictetus.

GROWING.

By Walter S. Pearce.

As we grow in the regenerate life, the love for material gain beyond our needs, and except for the use in assisting others in their growth, is useless; for, in accumulating worldly things, we burden the Spirit within and keep God from expressing himself in the form we have builded in our past experiences, or incarnations.

When in our silent moments, free from physical activities and cares of the business world, we enter into our inner temple, and commune with God in a loving and desiring attitude of mind, and with conscious soul power, which can be known only to those who love God, then is the inner temple illuminated beyond past experiences and in this temple where God loves to dwell he teaches each one in his own peculiar way.

And as we unfold into the highest possible use to humanity, the love grows stronger each moment, right in the place in which we are located; for God is omnipresent.

The task for us is faith

In Him who loves to wait,

With loving care,

And thoughts most rare,

To lead His children out

Into the brighter state.

As we walk in this path with feet set firm upon the rock of faith, the other members of the race are influenced by the deeds which God worketh through each and every one.

THE STRONG MAN.

By I. L. H.

ST. MARK.
Chapter iii.

27. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.

From a literal sense the wording of this passage of Scripture is not difficult of comprehension, and as this has been generally considered so from that point of view, or, applied in way of analogy, let us endeavor to consider it in the true sense for which it is intended. As the Master said, "The words that I speak unto you, they are spirit, and they are life;" so this passage must be considered in the same light. This has a very serious significance and applies to the individual in his trial of overcoming. One cannot fully understand this unless it is thoroughly explained, or unless one has had the personal experience. The latter is the best test of all truths. experience of a truth, then nothing as that special truth is concerned. passage is only applicable to one living, or at least trying to live, the regenerate life. Each passage of Scripture has a primary meaning and we believe this to carry the thought of regeneration.

When one has the practical can change his belief so far As far as we can see, this

To bind a "strong man," as indicated in this, requires more than ordinary strength, therefore strategy must be employed. To live the regenerate life requires determination of purpose, a strong character with an unyielding and unconquerable will. The "strong man' here refers to one in the "Narrow Way,” living the regenerate life and determined to finally conquer, and has no fear so long as he is in possession of his mental faculties, and when one is in full possession of them the enemy cannot rob

him. This has a spiritual-material significance. House in this passage means the person, the body. "Ye are the temple of the living God". "Where is the house that ye build unto me?" God "dwelleth not in temples made with hands". Here house and temple are used synonymously and refer to the body.

The life fluid is that only which can produce life and also sustain the body. Then to "spoil his house", or life, is robbing one of this life fluid. This, in the case of the "strong man," can be done only during unconsciousness of the mental faculties, during sleep; then the enemy comes about "seeking whom he may devour," and if possible, before the mental faculties can be aroused, will spoil him of his goods. No one but those living the. regenerate life can realize what this means. One living under the laws of generation does not realize any great inconvenience from an occasional loss as it acts as a safety valve (according to the doctrine of some of our physicians), but when a loss occurs to one living the regenerate life, the case is different. Just as one engaged in business is crippled by robbery, or other loss of his goods or property, so is one living the regenerate life weakened physically, mentally, and spiritually by loss of the vital fluid. Therefore, "No man can enter a strong man's house (one living the regenerate life), and spoil his goods (rob him of the life fluid), except he will first bind the strong man (that is during unconsciousness of the mental faculties, during sleep); and then he will spoil his house."

God screens us evermore from premature ideas. Our eyes are holden that we cannot see things that stare us in the face, until the hour arrives when the mind is ripened,-then we behold them, and the time when we saw them not, is like a dream.

Emerson.

THE CHRISTIAN RELIGION.

HEBREWS.
Chapter xii.

18. For you have not approached to a Mountain, touched and scorched with fire, and to a thick cloud, and to darkness, and to tempest,

19. And to a sound of a trumpet, and to a voice of commands, the hearers of which entreated that not another word should be added to them;

22. But you have approached to Zion, a mountain and city of the living God-the heavenly Jerusalem; and to myriads of angels,—

23. A full assembly; and to a congregation of firstborns, having been enrolled in the heavens; and to a Judge who is God of all; and to spirits of the righteous made perfect;

24. And to a mediator of a new covenant-Jesus; and to a blood of sprinkling speaking something better than Abel.

25. Beware, lest you should reject him who now speaks; for if those did not escape who rejected him who admonished them on earth, how much less we, who turn away from him who admonishes us from heaven. (Emphatic Diaglott.)

The author of this letter was one of the early preachers of the Gospel; whether it was Paul or Timothy, we know not, but that the letter is accepted as authentic, that we know. The comparison is here made between the old and the new covenant. The old covenant was given from Sinai with great physical manifestations. It was given under the most terrible manifestations of God's power, and was the beginning of the old church or the Jewish church, but the Apostle here points out the difference in the new church, the Christian church, by saying, "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn." He here lays as the foundation principle, the very thing sought for and attained, the coming to or into consciousness of the heavenly