'There is such a thing as becoming one-sided in I regard to truth of God; that is, one truth is taught and pressed to the almost utter exclusion of that which God has ordained should be held in connection with it. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." Therefore, if we decline to accept truth which may make less of a doctrine than we would like to see made of it, we do so to our own hurt, and are not thoroughly furnished unto all good works. The soldier who disdains using his entire equipment, preferring one portion above another, will likely come to grief in some stage of the conflict. Even so with that Christian who takes but one side of the truth of God.

These facts are true in regard to the doctrine of "Faith Healing." That the Scriptures teach it is our privilege to go to God with all our difficulties and needs, spiritual and physical, is quite true; and many a child of God has had the answer to believing prayer in the form of renewed health or deliverance from diseases of various forms. Far be it from us to weaken in any the sense of dependence upon God for the healing of the body, for we believe that did Christians trust the Lord more and man less about such matters, it would be more honoring to God.

However true though it is that God does answer faith, we desire to present a few considerations in regard to this subject; and if we pass them over, we will become one-sided; and while seeking to retain a particular truth, we shall pour contempt upon other portions of His blessed word.

Sickness is often the result of sin. This will be plain from the reading of the following:"For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged." Un-judged sin was bringing weakness, sickness, and even death, upon the Corinthian Christians. It is not directly within the scope of our subject, but note in passing that God had a reason for sending death to them:it was, as the thirty-second verse tells, that they "should not be condemned with the world."

Under certain circumstances, the plan for the sick one to follow is laid down in James 5:14, 15. Read the fifteenth verse, and note that this also takes notice of the fact that it may be sins which caused the sickness. It does not state positively that such was the case, but " if he have committed sins, they shall be forgiven him."

We may safely conclude that sickness in some cases is brought on by the Lord because the subject of the chastening has been walking in unjudged sin.

But to say that all ill health and sickness is thus caused, is to go farther than Scripture takes us, and is unsafe for us. In fact, we are plainly given to understand that earnest, faithful work for the Lord Jesus Christ may be the cause of ill health which nearly terminates in death. In Philippians 2:the apostle Paul refers to Epaphroditus, and says of him in the twenty-seventh verse, '' For indeed he was sick nigh unto death, but God had mercy on him." Then, in the twenty-ninth verse, "Receive him therefore in the Lord with all gladness, and hold such in reputation:because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me."
In this connection it is well to turn our thoughts to the one whom the apostle calls his own son in the faith. Would that more of the Christian young men of our day were filled with the same faith and love as was Timothy ! of whom Paul says, in the same chapter in which he refers to Epaphroditus, '' For I have no man like-minded, who will naturally care for your state; for all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel." (vers. 21-23.) Read the first few verses of 2 Tim. 1:, and you will surely say, " Timothy must have been a real man of God."

Yet, though Timothy was faithful to the Lord, to His people in general, and to the apostle Paul in particular, he was one who had often infirmities, and stomach difficulties. Well, such being the case, should he not exercise faith, and thus be cured of his trouble ? Will the apostle not write recommending him to do so ? Let us see what he did write, through the leading of the Holy Spirit:-"Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." So Paul really recommended Timothy to take a little medicine, in the form of wine. True, it was a little he was to use, and as a medicine; and being in the habit of taking water, had to be told to take wine.

The apostle Paul had power to heal persons of diseases. Is it not strange that he should leave one of
his helpers at Miletum sick ? In 2 Tim. 4:20, he tells us he did so:-"Trophimus have I left at Miletum sick." Neither himself nor Paul exercised faith as to the restoration to health of Trophimus. Has the Lord nothing to teach us by this fact ? Can we not learn by it that it is not always the Lord's will that His children should receive faith for the healing of disease ? and that, had it been a wrong thing for Trophimus to be sick, Paul would not have left him there, but would have counseled "faith healing," or would have exercised his own God-given power ?

Once more:in Colossians 4:14, the apostle speaks of "Luke, the beloved physician." Now, here was one of the Lord's people who was a physician ; not only so, he was a beloved one to Paul. If sickness is always a sign of unjudged sin in the one who is sick, and it is sinful to take medicine for relief, would Paul refer to one whose profession was to administer medicine as the "beloved" physician, when he knew that his was a profession whose very nature led him to prescribe a course of treatment which would then be actually sinful ? Thus we see that the word of God does not lead us to suppose that one who is a physician is following a profession which is contrary to the will of God, seeing the word "beloved" is a term of special affection.

Now, while the Scriptures do teach that the One who, while upon the earth, said, "According to your faith be it unto you," is still able to give the faith to trust Him about bodily ailments, and, in response to faith which He has given, is able to heal the disease, yet it is well to maintain an even balance of truth; and remember that, in wisdom which no man can rightly question, God teaches us that there are two sides to the question of healing.

The object in writing the foregoing is not to weaken, in any degree, a humble dependence upon God for the healing of the body, but to bring out the other side of truth from the word of God, which seems to be passed over by many. If the reader is one of these, we trust the Scriptures quoted will do the Lord's work.

Should God enable any to trust Him for healing, give God the glory, and not think of it as though it were a thing of merit to man that God healed the sick. J. G. T.

In the poor sinner of Luke 7:all the hidden fountains are opened at the bidding of the grace of Christ. She knew that He had accepted her, sinner as she was, and this commanded her heart. It left her without an eye for the Pharisee s feast or an ear for his scorning, for Jesus had drawn her apart from everything; and to come near Him, as near as love and gratitude and worship could bring her, was all her concern.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 125.)

Their whole method was a false one. They valued apparently God's altar, loading it, Cain-like, with gifts defiled by the hands that offered them. The Lord warns them therefore to be reconciled with their justly offended brethren before presuming to bring such offerings; and while the application here is, of course, to Israelites, the principle as manifestly applies to us to-day. A sinner coming to God is not at all in question:for he can only come as what he is, and has the explicit assurance that he will be received. Even the Pharisees said truly of the Lord, "This man receiveth sinners, and eateth with them." He Himself said, " Him that cometh unto Me I will in no wise cast out." Abel too, bringing his sacrifice to God, "obtained witness that he was righteous, God testifying"-not of his works, nor of his character, but-"of his gifts." (Heb. 11:4.) How impossible, if it were otherwise, to have any assurance at all! for as to how much could we never set ourselves right with brethren! Blessed be God, it was for our sins that Jesus died, and our sins are the best of titles to the Saviour of sinners.

But while God would never turn away a sinner thus seeking Him, or delay even for a moment the reception of such an one, this is not to hinder any possible restitution to those we may have injured, but the very contrary. For now we come under the rule before us, and as saints, we are to "lift up holy hands" to God (i Tim. 2:8). A sinner cannot possibly yet lift up holy hands; but for a saint this is absolutely necessary for communion. And how many suffer sadly in their souls because of an unjudged condition in these respects! For such the Lord's words here have the gravest importance.

Those to whom they were addressed, however, were Jews, in no wise taking the place of sinners, nor yet truly saints, but legalists, going on with the law in which they boasted, and not realizing that Moses, in whom they trusted, was necessarily their greatest adversary (Jno. 5:45). Judgment must be the end, if they did not in the meanwhile reconcile themselves to him, by the offering of which already the law had spoken, but which the glorious Speaker Himself was to provide. This He does not, however, go on to in this place. He is convicting them of a need without the consciousness of which, all revelation of God's way of grace would be impossible to be understood. The judgment reached, they would by no means come out from it until they had paid the uttermost farthing.

Hopeless then would be their confidence in the law. But the Lord has not yet done with it for the purpose of conviction, and of clearing it from the mistakes and perversions of the scribes. He goes on therefore from the sixth to the seventh commandment, to show once more that out of the heart the positive transgression came, and that what was in the heart to do was in effect done as to the guilt of it. Opportunity had lacked, and that was all.

And he urges that if the right eye or hand caused men to stumble, it were better to cut them off and go on maimed through life, than to preserve these and go whole into hell. Better sacrifice what might seem most necessary, than give oneself up to the tyranny of sin.

Clearly no asceticism or self-mutilation is intended by such an injunction; but men excuse, by the plea of necessity, what they find to be the constant provocative of sin. God's law admits no such excuse, whatever the pretext.

In connection with this commandment, the Lord takes up also the law of marriage, to refuse the laxity which even Moses had permitted, and still more the license of the rabbins. Moses had on account of the hardness of their hearts only been able to modify somewhat the existing custom of divorce. The "writing" which he had "commanded" was in the interests of social order, not of license, which the prevalent school of Hillel favored in the most shameless way. The Lord peremptorily, and on his own authority, restricts the allowance of it to that one ground which plainly destroys the very idea of marriage; and declares the putting away of one's wife for any other cause to be making her to commit adultery by another union. Also he who marries such a divorced one commits adultery.

The Lord's words, while addressed to Israelites, cannot surely be less binding upon Christians of the present day. It is plain that Christianity cannot be supposed to require a lower morality than He enforces here, not as a national or ecclesiastical regulation, but just as morality. What was "adultery" according to Him must be ever adultery; and no law of man can alter this in the slightest degree. Let the Lord's people look to it, in a day when men are doing their own will with continually more audacity.

He proceeds now to another matter, in which again that which was at least tolerated under the law is forbidden in the new morality which He is enforcing. "Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths," plainly speaks of vowing -of promise under oath. There had been great abuse of it, as Israel's history makes evident, men not hesitating to vow recklessly to God the dictates of their pride and passion and self-will, to find themselves then entangled by what seemed their duty. Careless profanity had come in at the heels of this, and God's name been profaned by light appeals to it on every occasion, modified according to conscience or the lack of it by every kind of circumlocution and indirect expression of what they dared, not openly give utterance.

Our Lord sweeps into His prohibition all these evasions of the third commandment, putting them into the same category with that which was once permitted. "But I say unto you, Swear not at all:neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your word be yea, yea; nay, nay:for whatsoever is more than these cometh of evil."

Man's utter weakness, so fully and simply demonstrated, is made (at least in part) the basis of the prohibition here. God might swear; for He could accomplish; and knew, too, all the consequences of what He was pledging Himself to. Beautifully we find thus this grace in Him when seeking to assure the soul of His creature, so ready to doubt the perfect faithfulness even of His God:"Wherefore God, willing to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; that by two immutable things,"-His word and His oath:His word really as certain as His oath, but not to man,-"wherein it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us." (Heb. 6:13-18.)
We then, on our parts, are to be far from what is so suited to His strength, and so ill-suited to His feeble creatures. The legal covenant had, however, in its essential features the character of an oath; and the last chapter of Leviticus looks at them typically a's failing under it, in contrast with the One who did not fail. The law, therefore, until man was fully proved by it, could not forbid the vow. It is an anachronism, and worse, that it should be imported into Christianity, and that we should hear of covenant-vows, the baptismal vow, etc., so contrary to the simplicity of Christ's institutions for us, and to the grace which alone we know to be our strength. See the "Numerical Bible," Vol. I. The vow is wholly passed away, but to make room for Christ's strength to rest upon us, our very infirmities to be gloried in on this account (2 Cor. 12:9, 10). God's oath is sworn to us, that His abundant grace shall bring us through. F. W. G.

(To be continued.)

How beautifully do these chapters (Luke 1:and 2:) rise upon our view! A long and dreary season from the days of the return from Babylon had now passed; but here the morning breaks, the heavens are opened, and the wastes of Israel are revisited. And all was in the twinkling of an eye. Who had counted on this a day before ? The priest was at the accustomed altar; the virgin of Nazareth at home amid the ordinary circumstances of human life; and the shepherds, as they were wont, watching their flocks,-when the glory of the Lord shines, and one fresh from the presence of God appears. And Gabriel can stand without reserve in the holy place with the priest, and without reluctance in the poor dwelling of the virgin. Such are the ease and grace of these heavenly visits -happy pledges of days still brighter, still to come! But Gabriel, the messenger, though he stand at the altar, will not, like the angel of Jehovah of old, ascend in the flame of the altar ; nor, like Jesus-Jehovah afterward, though he stand in the temple, speak of himself as greater than the temple. For he fills his place as a servant, and takes no higher. This is blessed. J. G. B.

The forty-second chapter of Jeremiah has, it seems to me, a sober lesson for the present time, to which the Lord's people may well take heed.

The patience of God had come to an end toward Israel. Nebuchadnezzar, king of Babylon, had laid siege against Jerusalem, taken and destroyed it, slain the nobles of Judah, and carried the chief part of the people in captivity to Babylon.

But "the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed unto him men, and women, and children, and of the poor of the land, of them that were not carried away captive to Babylon." Jeremiah had remained also in the land with this feeble remnant, and they were already being cheered and encouraged by the words of Gedaliah:'' Dwell in the land, and serve the king of Babylon, and it will be well with you. . . . Gather ye wine, and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken."

Further encouragement follows:"When all the Jews that were in Moab, and among the Ammonites, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, . . . even all the Jews returned out of all places whither they were driven, and came in the land of Judah, to Gedaliah, unto Mizpah, and gathered wine and summer fruits very much."

But new sorrows soon returned. A conspiracy issuing from the king of the Ammonites had been formed against this reviving remnant. A traitor had carried it out; and now, in the despair of discouragement, "they departed, and dwelt in the habitation of Chimham, which is by Bethlehem, to go to enter into Egypt."

But they hesitate here. They know well that Egypt is not the place where God leads His people. But the place where He puts them is a place of judgment if they walk not with Him-a place of strife and battle with the enemy without or within; and they are weary of difficulty.

This is a solemn moment for them:two ways are open to them; one is to fall on their faces, confess to God the sins which caused their break-up, the carrying away of their nobles to Babylon, and their present distress, and abide there in obedience and confidence under the blessed God whose encouraging words might well banish all their fears and stir up their hearts:" If ye will abide in this land, then will [ build you, and not pull you down; and I will plant you, and not pluck you up; for I repent me of the evil that I have done unto you." Oh how this tells of a Father's heart, after the chastening which His hand had to inflict!

The other way is to yield to their natural feelings, and go where they think they will find a path in which they will see war no more.

Solemn, solemn, indeed is the hour! Will they abide where God can identify Himself with them in the fullest way, despite their weakness and circumstances of shame; or will they follow their inclination, and hear God's voice but to prophesy their ruin ?

Alas! the test but brings out their true condition. While professing apparently the honest desire to
know what the mind of the Lord is, and the readiness to obey it whatever it may be, they have already set their faces toward Egypt. Their minds have been made up without God. Their state is so low that they cannot exercise faith. They send Jeremiah to inquire of the Lord; but in reality it is to get His approval of the path which suits their state. They cannot openly give up the path of obedience, but their wills are opposed to it. They soon find an excuse, therefore, which satisfies them:"Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely; the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there; but Baruch the son of Neri-ah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon."

Accordingly they return to Egypt, to prove the message sent to them,-" It shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt; and the famine, whereof ye were afraid, shall follow close after you, there in Egypt. …. I will send and take Nebuchadrezzar the king of Babylon. . . . and when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity. "

Beloved brethren, does this bit of Israel's history need comment ? Is our spiritual discernment not able to recognize God's voice to us in it at this special time ? The chastening of our God has been sore upon us. He is holy and just in it; we deserved it. It leaves us a poor, feeble remnant, exposed to the pity and ridicule of some, to the assaults and accusations of others. Shall we turn to worldly principles and ways to escape difficulty ? or shall we confess our sins and abide with God in the place of chastening, but also of grace and truth ? Shall we submit in brokenness of heart and be yet blessed and for blessing ? or shall we turn to Egypt and be utterly consumed ? Shall we hold that fast which we have ? or shall we let it go ? Have we faith to abide where faith alone can abide ? Brethren, this requires reality and lowliness. Here we cannot preach one thing and do another, and yet abide. We cannot enjoy the sweets of grace and refuse the responsibilities of it. When our adorable Lord left His glory above to come down here in grace after us, every step was real, and its cost real. '' So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."

Had this remnant of Israel had the character of true disciples, they would not have thought of Egypt to save their lives; for a true disciple hates '' his own life also," and is free therefore from the thought of saving this or that; he has nothing to do but obey his Master.

Grace saves that it may make disciples. If it be received and held with a single eye, it makes disciple-ship the glory of this life, though it be in suffering and loss. If not, it produces a light, frivolous spirit -the spirit now so prevalent with holy things, which lightly esteems, or even despises, what is not directly for man's enjoyment. Christ will do as Saviour, but as Lord and Master, revealer of God's will and glory, to be in all things solemnly heard and obeyed, He is not wanted.

Beloved, the days are evil. Man fills the vision, not Christ. Therefore "truth faileth, and he that departeth from evil maketh himself a prey."

The Lord show us mercy, and keep us abiding with Himself, waiting patiently on Him, in no haste to forget our Meribahs, yet full of confidence and hope in Him! This He will not deceive. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is ! P. J. L.

When Jesus was thirsty and tired at Jacob's well, He forgot it all in giving out other waters, which no pitcher could have held, or well, besides his own, supplied. Jesus was saying there, "It is more blessed to give than to receive."

If we have really learned that "Christ is all," we shall give Him His place as that in everything we may have to say on the doctrines of Scripture. "The Lamb is the light thereof" as well as of the bright unseen which awaits those who are His. " The testimony of Jesus is the spirit of prophecy." He is the theme of all God's precious word, and the key thereto.

Though much has been written on the subject of sanctification, yet it seems to be imperfectly understood, even by those who say most about it. And why is it so ? Is it not owing to the obvious fact that Christ has not His true and full place in professed Christian teaching ?

The inspired Word says:"Of Him"-that is, of God-"are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:that, according as it is written, He that glorieth, let him glory in the Lord." (i Cor. 1:30, 31.)

Thus Christ is the sanctification of those who are of God in Him. He, as man in glory, is the measure of their sanctification, or separation to God. He is as much their sanctification as He is their righteousness. So that while Luther could say, '' My righteousness is in heaven," he might with equal propriety have said, "My sanctification is in heaven."

Christ being divinely constituted the believer's sanctification is, of course, founded on the work of the Cross. He had to purge our sins by the shedding of His precious blood before He could appear in the presence of God for us. '' We are sanctified through the offering of the body of Jesus Christ once for all." "Jesus, that He might sanctify the people with His own blood, suffered without the gate."

Christ therefore is the positional sanctification of all true believers. They "are sanctified in Christ Jesus" (i Cor. 1:2)-sanctified in another, in their Representative. And of course their sanctification in this sense is at once and ever "entire.""Ye are complete in Him " may be said to souls the moment they truly believe. They are as fully sanctified in Him as they are justified. Therefore positional sanctification-that is, sanctification " in Christ Jesus "- being clearly taught in God's word, any teaching on this subject which does not contain this main part must be essentially defective.

Christ being thus the positional sanctification of believers, their experimental sanctification is the knowledge and enjoyment of Him as that. It is Christ dwelling in their hearts by faith ; and the more they know Him, the more they live in the joy of their entire sanctification in Him. In this sense they "are sanctified …by the Spirit of our God." Christ, speaking of the Comforter whom He would send, said, " He shall glorify Me, for He shall receive of mine, and shall show it unto you."We are exhorted to be " filled with the Spirit;" and being thus filled, we shall be filled with Christ, for the Spirit does not occupy us with Himself, but with Christ, enabling us to exult in Him while we have "no confidence in the flesh."

The sum of what I have thus far said is expressed in few words by our blessed Lord-" Ye in Me, and I in you."

Practical sanctification is a holy walk. Believers are to walk in accordance with what Christ is for them before God. They are to express Him as their sanctification in their spirit and deportment,-they are to walk even as He walked,-thus practically manifesting that holy separation to God which they have in Christ, till they are called to be with Him in glory forever. '' Walk worthy of the vocation wherewith ye are called " is a Divine direction to all who are "sanctified in Christ Jesus."

It will be readily seen that while a person is entirely sanctified in Christ when he first believes, yet sanctification, as a matter of experience and practice, admits of growth; for the child of God is to experience and express Christ more and more, day by day, during his stay in this scene of evil. '' Grow in grace " is the direction of the Spirit to "all that are in Christ Jesus."

Thus the believer may look up to heaven and behold his sanctification as well as his righteousness in the Person of the glorified Christ, till his soul is filled with the sight and his whole life is governed by it. "We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."

" Possessing Christ, I all possess,
Wisdom, and strength, and righteousness,
And sanctity complete."

"CHRIST IS ALL."

R. H.

"Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? follow thou Me."

Nearly every one is familiar with the above words from Philippians 2:12. Not a few quote it as if it applied to unbelievers, and use it therefore as an exhortation to them to look after the salvation of their souls. By examination, however, it is easy to see who are the persons addressed. In the first verse of the epistle, we read, "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi." He is thus speaking to the saved people in Philippi; not to the unsaved.

In Ephesians 2:8, 9, the same apostle says:'' For by grace are ye saved through faith; and that not of yourselves:it is the gift of God:not of works, lest my man should boast."

Notice, not of works; and in Philippians he says, work out your own salvation. Do they not conflict? By no means-God's word cannot conflict with or contradict itself. To say the Bible contradicts itself is infidelity! and alas for the rapid strides in that direction through the falling away from that simple faith which alone gets a right comprehension of the word of God! In Ephesians 2:, we are taught how we are saved-by grace, through faith:not of works. Our works have nothing to do with it-we are saved by grace, and grace alone.

In Philippians, we – the saved ones-are taught that there are snares and circumstances which await us in our path through life, of which we need to beware. Paul as a father among his children had helped his beloved Philippians out of those snares, and thus saved them from their evil ends. Now he was away from them, and he warns them to be no less obedient in his absence than they had been in his presence; nay, rather more so on account of his absence, since they must now look out for themselves -ever remembering that it was God who, by His Spirit, was working in them the willing and the doing of His good pleasure.

The fact that what the apostle had taught them was the "good pleasure" of God Himself was surely enough to call for "fear and trembling" lest they disobeyed it in any part. It was not the slavish fear of perishing which false teaching would make it; for the Saviour says of His sheep, "they shall never perish ;" but it was that holy fear and trembling produced in the soul by the Infinite Love which has saved us, lest we should grieve it. M. M.

If any man desire oversight, he desireth a good work." (i Tim. 3:1:) Such is the simple rendering of a verse which is often used to establish an official ministry. Work and not office is the thought, and most assuredly any who have ever been called of God to such a service have realized that it is no light matter to bear a burden of such responsibility.

But the very fact of the responsibility attaching to such service only emphasizes its importance. And may we not well ask ourselves at the outset whether that oversight to which God attaches so much importance has the same value in our eyes ? Or are we, in the democracy of the age, learning to despise any effort at godly care ? The Lord graciously awaken all His beloved people to the fact that we are our brothers' keepers, and that He has intrusted some of His servants with the gift of oversight!

The porter or gate-keeper answered to the overseer in the New Testament. It was a position of dignity, and in connection with the city government was usually in the hands of older, grave men. The duties of the porter were to open and to close the gates morning and evening, and to see that none entered but those who were clean, and so, ready to come into God's holy presence. It will be seen at a glance that their position was no easy one rightly to fill, and one in which they needed all the grace and guidance of God on the one hand, and on the other the love, prayers, and submission (in the Lord) of their brethren.

There are three main points of interest in connection with the porters and their duties:first, they were Levites; secondly, they were under priestly control and guidance; and thirdly, they were subject to the word of God, not to their own inclinations or prejudices.

The Levites were given to Aaron the high priest and his sons to minister about the holy things, to prepare and assist in their priestly functions (Numb. 3:5-13). Work characterized them, as worship did the priests. They fittingly represent that service to which all in the Church are called-service of one kind or another. And as out of these Levites some were called to be porters or doorkeepers, so some of God's people were called to the special service of care-takers. Theirs it is to exercise in a spiritual way just the same care as to who is to be received, as of old the porters did as to who could enter the courts of the Lord's house.

If it be asked how we are to know them, and how are they to know they have been called, our answer is, Scripture gives us the qualifications for a man who desires oversight, and we are to recognize him by those qualifications; and the Spirit of God lays the service upon his heart and shows him the work he has to do. Let it not be for a moment thought that we are asking for anything like class ministry- we are simply claiming for the blessed Spirit of God the right to use in the Church those whom He has qualified and called for this special service. It is a gift-a gift to Christ for the service of His beloved people.

But secondly, these Levite porters were to be under the direction of the priest. This means, of course, first of all, that the Lord's servants are to be ever subject to Himself. He is the only Lord and Master, and all are His servants. Higher honor there cannot be. Unless they are subject to Christ, they will not do His bidding, nor will they carry out His will. But this means they must be in communion with Christ; their own souls must be in a right state. If this is not the case, if the Levites are not subject to the Priest, there will be failure in either or both of two directions:they will be too easy, indifferent to the Lord's honor, and allow to enter those whom He would exclude ; or, on the other hand, refuse those whom He would make welcome. Well may we pause and ask, who but one in communion with the Lord is competent for such work ? Just here we would not be misunderstood as saying that the doorkeepers decide as to who shall be received; that rests finally with all the saints; but the care and work are with those whom the Lord calls.

We cannot emphasize too strongly this priestly side of the matter of reception and exclusion. An anointed eye is needed to detect leprosy, or its absence; and even when there may be no outbreaking sin, there may be good and true reasons why some should be refused. If the soul is in communion with Christ, all this will be plain, when, alas! to the carnal mind there is nothing by which to judge. Eli is a picture of this; carnally indulgent to his sons, he would rebuke a true-hearted pleader at the throne of grace. It is in communion alone that we can see aright; and if communion be lacking, all else is worthless Whenever times of difficulty come upon us, calling for this oversight, let us see to it that we are always consciously in the presence of the Lord. Let the loose or hasty word be checked; let the worldly-minded judge themselves. It is no trifle, beloved brethren, to be engaged in such holy and solemn work.

It is instructive and significant that the priest who had especial care over the porters was Phinehas-he who in the days of Israel's sin at Bethpeor stood forth in all firmness and executed judgment upon the wrong-doers. His very name is significant- "Mouth of brass"-the words of his mouth inflexible. Such is the character of our Lord as high priest. If He has a heart to sympathize with His weak and erring people, His sympathy has nothing of weakness in it. Because He is our high priest, and has made a perfect atonement for us, this insures judgment upon our ways, and the severest chastening when it is needed.

Let it be repeated, it is under subjection to our Priest and Lord in this Phinehas character – this inflexible firmness in judging evil-that any can be really porters, care-takers, in the house of God. Significantly does the Scripture add, of Phinehas, "and the Lord was with him." Firmness, then, and sympathy are the controlling thoughts in oversight.

But, in the last place, the porters had a guide. In no case were they left to their own thoughts, feelings, or prejudices, as to whom they would receive. Of Levi, again, it is said, "Who said unto his father and his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children :for they have observed thy word, and kept thy covenant." (Deut. 33:9.) No question as to family ties, love, or friendship, can enter here. It must be simple firmness for the Lord; and this a firmness that has been already shown within the limits of one's own household-"one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God ?) Not a novice." (i Tim. 3:4, 5.) "Having faithful children, not accused of riot or unruly." (Tit. 1:6.) Here we see that the firmness has been in exercise in a circle where, alas! too often love degenerates into weakness. Here is the school where God's porters learn their lessons-the place where they are proved.

But to return :they have a guide-an infallible one. They might err in their opinion of a person, and in their feelings toward him; but if they go according to the word of God, they cannot go amiss. For instance, in the case of one suspected of leprosy, the directions for its detection were laid down so simply that there need be no mistake; and if the matter was not clear, the person was set aside until his true condition was manifest.

Beloved brethren! suffer a word of exhortation. Ye who have the care of the Lord's lambs and sheep laid upon you-as you think of the immense responsibilities intrusted to you, and of the qualifications for that care, do you not feel like saying, "Who am I " ? Is there any thought of self-satisfaction, or self-sufficiency ? Nay, do you not feel rather like falling upon your faces, owning your own personal failure, and entreating the Lord's grace and guidance ?

And we, beloved brethren, to whom perhaps the Lord has not intrusted in so direct a way the care of His people-have not we a work to do ? Have we strengthened the hands of those who were seeking, in confessed weakness, and with many shortcomings, to serve Christ and His Church ? Have we, by prayer, and in love, sought to uphold them ? or have we, by our criticisms, our harsh judgments, our hastily-formed opinions, and, above all, our total disregard of their service, and of subjection one to another in the Lord, only weakened the little vestige of godly oversight there was left-only caused the feeble flicker of the lamp of testimony to burn more dimly ?

If such be not the case, we need not shrink from the question; but if in any degree we have failed in these directions, let us all get low before our God humble ourselves under His mighty hand, and He will lift us up.

Question 6.-Please give an explanation of the shining of Christians as lights in the world. Is it unto God, or unto men? In Matt. 5:16, it seems as if it were to men; but in Phil. 2:15, it looks as if it were unto God. I find that much activity which is not of God, passes for " shining as lights in the world." If the world cannot understand Christ, nor the springs of a Christian's action, can the true shining of a child of God be really seen by it, especially as the world is blind ?

Answer.-The verse following Phil. 2:15 explains its meaning. Read the last clause of the 15th and the first of the 16th, and we see the character of the shining. "In the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life." Here we are told we are to shine in the midst of a crooked and perverse nation, and we are to shine by holding forth the word of life. So also the other passages. In 2 Cor. 4:6, the light has shone into our hearts in order that it might shine out in the life; or, as the apostle says in verse 2, by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

It is sorrowfully true that much that passes for Christian activity is but the energy of the flesh; but this must not lead us to class all service done to the Lord under that head. Thank God, in the midst of the abounding evil there is some true shining, which not only is marked by the eyes of Him who walketh among the candlesticks, but is seen by the world. That the world is dark and blind does not prevent the shining of the light. "The light shineth in darkness, and the darkness comprehended it not." " The world knoweth us not because it knew Him not." These scriptures, while they show the blindness of the world, at the same time show that the light has come to them. "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Men are responsible to act upon the light which God gives. " While ye have light, believe in the light, that ye may be the children of light." Each of us, in our little measure, is to be a light during our Lord's absence. Surely, in view of the nearness of His coming, all His own should rise and "trim their lamps."

Ques. 7.-Amos 8:11:"Behold, the days come, saith the Lord God, that I will send a famine in the land; not a famine of bread, nor a thirst for water, but of hearing the words of the Lord." In what sense, if any, can this scripture be applied to the condition of things now?

Ans.-Of course, the context shows-verses 12, 13-that the passage directly concerned the kingdom of Israel, the idolatrous ten tribes, and it exhibits the judicial blindness brought upon them for their departure from God. No doubt, also, it will have its application in days to come, when the apostate and idolatrous nation will find a like famine. But we too are living in the " last days," which correspond morally in many ways with the times noted by the prophet. These days are marked, among other things, by a neglect-a despising-of the word of God :"The time will come when they will not endure sound doctrine." And as a result of this despising of God's word, is there not a corresponding "famine," to which, though of course in a secondary sense, the words of the prophet might be applied? Men who call themselves Christian are robbing the people of the Scriptures. Under the guise of Higher Criticism, open infidelity has come into the Church. As a result, the great doctrines of the gospel are practically denied. Sin, atonement, assurance, a separate walk, and waiting for God's Sou from heaven, are doctrines no longer endured by the many, as, alas, they are no longer preached by the many. There has been, on the part of one at least of the larger religious bodies, an open condemnation of these views; but it is only too evident that the canker spreads elsewhere, and that even where it has been openly condemned, an equally dangerous-if not more, because of its insidious nature-form of the evil is spreading. The Lord grant we may be mistaken, but signs are not wanting to show that this evil is spreading.

Then, too, even where the integrity of God's word is not outwardly questioned, the world has come in and absorbed the attention of God's own people to such a degree that the Scriptures are literally crowded out. Beloved brethren, let us awake, lest we too find amongst us practically a famine! What a privilege to be permitted in any measure to minister God's word to His dear people!

Read Matthew 27:45-53.

Through no mention is made in the above passage of the Lord Jesus having put Himself in our place, or of His dying for our sins, yet nothing could possibly account for His being divinely forsaken but the doctrine of atonement. At His baptism a voice was heard from heaven, saying, "This is my beloved Son, in whom I am well pleased." Then on the mount of transfiguration, when He was about to start for Jerusalem for the last time, the same voice was heard from the excellent glory, saying again, "This is my beloved Son in whom I am well pleased," adding, "hear ye Him." Speaking to His enemies of the Father, He could say, "I do always those things that please Him." He was truly the obedient One,-"obedient unto death, even the death of the cross." Then, surely, we may boldly affirm that nothing can explain the meaning of that bitter and solemn utterance, "Eli, Eli, lama sabacthani ?" but the awful, yet blessed, fact that He had taken the place of us guilty, undone sinners-that He was in the place of sin-bearing,-that He was enduring the judgment due to us-that He who knew no sin was being made sin for us,-the '' darkness over all the land from the sixth hour unto the ninth hour" being, as we may suppose, an outward sign of what that blessed One was passing through for us-drinking the dark and bitter cup to the dregs, that we might drink the cup of salvation. In short, He was forsaken during those long hours that we might be owned forever. Oh, may the eyes of our hearts be fully opened, that we may have a deep and growing sense of His love in thus giving Himself for us, and may our lives be an expression of heart truly, fully, and forever won.

But in the above portion of holy writ, we can not only read the doctrine of atonement, but we can read its perfect, – its far-reaching efficacy. When the Lord Jesus had yielded up the Ghost, "the veil of the temple was rent in twain from the top to the bottom." The hand of God did this. If man had rent it, he would have done it from the bottom to the top ; but it being rent from the top to the bottom, showed that the power was from above. The rending of the veil of the temple was doubtless meant as a sign, not only that Judaism was at an end, but that grace had brought in something infinitely better- that the true veil was rent-that the way into the true holiest was open,-in other words, that sin was truly and fully atoned for, so that those who believe in Him who shed the blood of atonement, being, through that blood whiter than snow, may pass into the very presence of God without terror or danger. In view of this, the apostle could say, "Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh; and having a High Priest over the house of God, let us draw near with a true heart, in the full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." It may be remarked here that though the flesh of Jesus, is regarded as the veil, in the above scripture, yet it could not be meant that His flesh was the hindrance to our entering into the holiest, sin being that; but it was needful that His flesh be rent,-that He should be put to death in the flesh, that the hindrance might be removed, and we be brought to God, and be before Him in acceptance, according to all that He is. Thus the rending of His flesh in death was the rending of the veil. Love has broken every barrier down.

"The burning mount and the mystic veil,
With our terrors and guilt are gone;
Our conscience has peace that can never fail,
'Tis the Lamb on high on the throne."

But to say this truly another veil has to be rent. Though the veil is fully rent on the divine side, that is on God's part, yet there is another veil-a veil on man's side, mentioned by the apostle Paul as a veil on the heart. (2 Cor. 3:15.) Though he is speaking of Israel, yet there is a veil on the hearts of all. This barrier has to be broken down-this veil has to be rent-rent in twain from top to bottom, otherwise we cannot see the things which are freely given to us of God. It is when that veil is rent, and every shred of it gone, that we can from full and exulting hearts sing,-

" Sweetest rest and peace have filled us,
Sweeter praise than tongue can tell;
God is satisfied with Jesus,-
We are satisfied as well."

Happy when that blessed One, who is "precious" in the eyes of God, is precious in our eyes. This is true fellowship with God-the soul entering into His thoughts-seeing as He sees, according to our little finite measure. Oh, how sweet when it is so ! It is then that out of the heart, the mouth, and life will speak His praise.

But we have further proof of the sufficiency of the atoning death of the Lord Jesus. We read, "And the earth did quake, and the rocks rent, and the graves were opened, and many of the bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many." All this doubtless was intended as a witness that the power of death and the grave was broken through the cross, and that those who believed in Him who had thus died for them, might go on their way rejoicing, triumphantly saying, "O death, where is thy sting? O grave, where is thy victory ? "

And soon the full and everlasting results of the cross will be introduced. Yes, He who was forsaken of His God, and who is now on His Father's throne, is coming again, when the saints who still sleep, will be changed from corruption to incorruption, and the living saints be changed from mortality to immortality, and the saying that is written, "Death is swallowed up in victory," be fully and joyously brought to pass. The precious ransom was paid on Calvary, and we are waiting in sure hope for the bright outcome. Love, then, to Him who has done all that love could do, must constrain us to be steadfast, unmoveable, always abounding in the work of the Lord, being assured that our labor is not in vain in the Lord. R. H.

Close to Thy side, my Saviour,
I'm shielded from all harm;
Beneath Thy broad wings' shelter,
I'm covered from the storm.
O, bind my wayward heart to Thee,
And bid my wandering eyes to see
The depth of all Thy love to me,
My Saviour!

Teach me that sweet dependence
Which knows not fear nor care,
But childlike rests upon
Thy breast And finds all solace there.
O, never let me from Thee stray
Into the distance, far away,
But keep me close to Thee, I pray,
My Saviour!

Only as in Thy presence,
I've power to conquer sin;
Only as Thee remembering
Can I the victory win.
O, draw this cold, dull heart to Thee,
And may its meditations be
Filled with sweet memories of Thee,
My Saviour !

And I would walk the desert
As cleaving to Thy side.
Rule in my heart, and ever
My faltering footsteps guide.
The rest which sweet obedience brings
Is his who e'en so closely clings
To Thee-he hears Thy whisperings,
My Lord, My God, My Savior !

H. McD.

The house the Lord enters is Martha's. The Spirit of God tells us this as being characteristic of Martha; and into her house, with all readiness of heart, she receives the Lord, and prepares for Him the very best provision it had. His labors and fatigue called for this. Martha well knew that His ways abroad were the ways of the good Samaritan, who would go on foot that others might ride, and she loves Him too well not to observe and provide for His weariness.

But Mary had no house for Him. She was, in spirit, a stranger like Himself; but she opens a sanctuary for Him, and seats Him there,-the Lord of her humble temple. She takes her place at His feet, and hears His words. She knows, as well as Martha, that He was wearied; but she knows also that there was a fullness in Him that could afford to be more wearied still. Her ear and her heart, therefore, still use Him, instead of her hand or her foot ministering to Him. And in these things lay the difference between the sisters. Martha's eye saw His weariness, and would give to Him; Mary's faith apprehended His fullness underneath His weariness, and would draw from Him.

"I being in the way, the Lord led me."-Gen. 24:27.

If Abraham offering up Isaac suggests to us the Father giving the Son, we are naturally led to find in Jacob, as some one has suggested, the agency in some way, in this scene, of the Holy Spirit. it must be, of course, the Spirit ever in us, and exercising us, through all our failures and wanderings. Who would have thought of Jacob's life suggesting to us the agency of the Spirit ? yet how clearly it does! for as Jacob's life was in the far country, but the end in blessing at last, so the Spirit in the believer, in the Church, with us forever, has been checking, humbling, breaking down, and lighting up, these eighteen hundred years, and will lead home at ast to eternal rest.

All this history of Jacob's life, until his return to he land, occurs in the latter days of Isaac.

If we compare these latter days of Isaac with the latter days of Abraham, we shall find in those of Abraham a brief history that compares, but contrasts, with that of Jacob in an interesting and instructive way, evidently so placed of God to strike our attention. I refer to the twenty-fourth of Genesis, to the brief history of Abraham's servant-the Spirit in type-sent to the same far country to bring home the bride for the son. Here we have, in beautiful contrast-no failure and no wandering-and yet a history that takes us over the same track as that of Jacob. How great the difference! In the one, we have the perfect action of the Spirit; in the other, the human failures that are reflected to-day in the history of the Church, mingled with the recoveries and leadings on by the same Spirit.

How richly are we furnished then by our God in His word!-a history that shows how we might do, and the perfection of the Spirit's guidance ; and again, a history that warns us, and yet assures us, or happily reminds us, how the Spirit of God is ever with us through all our failures.

Moreover, the history of Abraham's servant is set in a framework of Abraham's latter days; and the history of Jacob in a framework of Isaac's latter days, in such a way as to tell us very distinctly that we are invited to note the parallel, as already referred to. In Abraham's case the servant's history comes in between Abraham's victory over mere natural affection in offering up Isaac, and the end of his days, when his two sons bury him. In Isaac's case the history of Jacob comes in between Isaac's failure to overcome mere natural affection and self-indulgence in desiring to put Esau first, and the end of his days, when also his two sons unite in burying him. So Abraham showed his energy, and held the reins of government, to the end ; he directed his faithful servant, in sending for Isaac's bride, with emphasis and particularity; and finally he gave gifts to, and sent away from Isaac, the sons of the concubines. Nothing was left to haphazard, or to be corrected by God's overruling mercy afterward. In such a framework is set the beautiful picture of the faithful servant's obedience to him that sent him.

But what precedes Jacob's history is Isaac's failure to govern himself or his house. The reins drop from his hands; Rebecca's energy directs Jacob in his fraud and arranges his flight; and though Isaac's life is prolonged until Jacob's return from his long wanderings, nothing more is said about him until the mention of his death and burial. Abraham dies at 175, and is buried by Isaac and Ishmael; and Isaac dies at 180, and is buried by Esau and Jacob. Isaac, whose eyes were dim long before, has to live on and on a generation or more, to witness the working out of what his self-indulgence had set in motion-but to see God's overruling hand in unfailing mercy.

Note, in contrast with Jacob's fugitive life and self-' seeking, the happy path of Abraham's faithful serv-ant. He goes forth having taken care to know the mind of his master-he goes forth an honored servant intent on serving his master-he is aware that he is sent on important business, counting on guidance from above, and is aware that he carries a message bringing rich blessing and joy to the recipient. Where Jacob is carried on by circumstances, and delivered again and again by providential dealing of God, the faithful servant, consciously obedient and counting on guidance, beholds the way opening before him, and is filled with joy. "And the man bowed down his head and worshiped the Lord ; and he said, Blessed be the Lord God of my master Abraham. . . . I being in the way, the Lord led me to the house of my master's brethren." (Gen. 24:26.) So when he leaves with Rebecca, he leaves not by stealth, as Jacob did, but openly, with the consent of all, under the sure hand of God, and pursues his journey, with no hindrance, to the end. May we be consciously doers of the Lord's will, knowing the joy of that word, " I being in the way, the Lord led me" !

In Abraham's servant, then, we have the unhindered leading of the Spirit; in Jacob, the patient
dealing of God, by the Spirit, with us in all our wanderings, to the journey's end.

May we note both the goodness and severity of God! May the heart be won by His patient grace and long-suffering! God is for us. "Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of His good pleasure." E. S. L.

At the transfiguration, I observe that the heavenly and glorified strangers talk with Jesus about His decease. Fit theme for such a moment! For that decease is to be had in everlasting remembrance. The glory will celebrate it. The whole order of heaven, the redeemed, the angels, and all creation, will own it, as we see in Rev. 5:For the glory owes itself to the cross-as the trumpet which ushered in the Jubilee was heard only on the day of Atonement; the time of restitution and refreshing, in this manner, owning its dependence on the smitten Lamb of God (Lev. 25:), or on the decease of Jesus.

The story of Peter's fall and recovery is a striking illustration at once of the innate weakness and wickedness of the human heart and of the Saviour's patient grace and tender mercy. He is indeed the "Good Shepherd," who always goes in search of the lost sheep, and never rests until He finds it and brings it back on His shoulders rejoicing.

In connection with the faithful warning of impending danger, Jesus had given to His over-confident disciple the comforting assurance, "I have prayed for thee, that thy faith fail not." How much Peter owed to that prevailing prayer of His great High Priest and ours, who can tell ? But for it, like the wretched Judas, he might have sunk into despair, and rushed headlong to suicide. When he realized the results of his treachery, the miserable "son of perdition " " went out and hanged himself." Whereas Peter, who was a true penitent, overwhelmed with a sorrowful sense of his shameful denial of the dear Master, "went out and wept bitterly." There we have the contrast between remorse, or the "sorrow of the world, which worketh death," and "godly sorrow, which worketh repentance to salvation." The Lord Jesus prayed for Peter; and so, grievous as was his fall, his faith failed not utterly and finally. Where should the best, the strongest, of us be but for the all-prevailing, never-ceasing intercession of our great High Priest ?

After His resurrection, our Lord gave evidence of His unchanging love, even for the unfaithful and the unworthy, by sending a special message to his recreant apostle. Said the angel to the woman at the sepulcher, " Go tell His disciples, and Peter, that He goeth before them into Galilee." "And Peter"! Wonderful words of grace ! A golden postscript, truly! Yes, "find him, the broken-hearted man, who so basely denied and deserted his Master; tell him that the Master lives, that He pities, that He loves him still." O, what must have been the effect of that surprising message on poor crushed Peter ! How it must have caused the tears to rain from his eyes-tears of joy mingled with sorrow, like sunbeams glinting through April showers ! He was not despised, he was not disowned, he was not forgotten, but freely forgiven! There are various kinds of forgiveness. There is the forgiveness that washes its hands of the culprit, and refuses to be further troubled on his behalf-the least estimable form of forgiveness ; and there is that which proves itself sincere by the effort which it afterwards makes to help the penitent. Such was Christ's forgiveness of Peter; and such must our forgiveness be, if we would be followers of Him.

There is no account of the first meeting between the Saviour and His penitent disciple. The hand of
Inspiration has wisely drawn the curtain of silence around that scene. We only know from the evangelist John, and from Paul in the fifteenth of 1st Corinthians, that Peter was the very first of His apostles to whom the Risen Lord appeared. But near the close of John's Gospel there is the narrative of a most memorable interview of Jesus with His once wayward but now restored follower. The place is by the quiet lake side. The time is in the gray dusk of the early morning. Peter, with several of his fellow-apostles, has been fishing all night. They are tired and hungry. With His characteristic considerateness, which never overlooked the wants of the body, their Master has provided an appetizing breakfast. After the welcome meal had been finished, "Jesus saith to Simon Peter, ' Simon, son of Jonas, lovest thou Me more than these ?' " Ah, once he had protested, '' Though all men shall be offended because of thee, yet will / never be offended"! Poor weak human nature !

" Man's wisdom is to seek
His strength from God alone,
And e'en an angel would be weak
Who trusted in his own."

That is a lesson which many a one since Peter's day has had painfully to learn. No longer boastful and self-confident, but humbled by sad experience, Peter says nothing about others to their disparagement and his own advantage. No, it is simply, "Lord, Thou knowest all things; Thou knowest that I love Thee." Three times the searching question is repeated, "Lovest thou Me?" It is an obvious reference to the threefold denial. The rebuke was gentle, but faithful, and Peter deeply felt it, as the Master meant he should. He is the Good Physician, and we may be certain that when dealing with a sin-sick soul, He always aims at a perfect cure. Therefore he uses a severity which is as needful as it is wise. He makes no mistakes, He never lost a case; if necessary, He will not spare the knife. Oh, do not wince or complain if you are under His skillful treatment. He hurts only that He may heal. And so Peter's wound was probed with saving result.

What now is the evidence which love thus examined, thus avowed, and thus accepted, is required to give of its sincerity ?

" Feed My Lambs." " Feed My Sheep." "Feed My Sheep." The evidence of love, then, is to be found not in sentiment, but in service. Jesus seems to say to Peter, '' Warm feelings, exalted words, loud professions, are not enough. If you do indeed love Me, as you say, show it practically by ministering to those for whom I gave my life." It was a truth which Peter needed to be taught. His was an ardent, impulsive, emotional nature. In a gush of excited feeling he had once declared his readiness "to die" for his beloved Master. He must learn that it is much more acceptable, and far more difficult, to live for Christ than to die for Him. There are some of us, too, who have to learn the same lesson. Protestations of willingness to die for a loved person or cause are cheap and common enough. A young man has been heard to say:" My mother! she is the best and dearest woman in the world:let any one dare speak a word against her:my mother, I would die for her"'! Would he? But the dear old lady does not want her boy to die for her. She only asks him to come home a little earlier at night; occasionally to go with her to meeting, and sit by her side; to show her some little attention. Such simple things display love for a mother more effectually than any amount of cheap heroics !

And so the Lord Jesus does not ask His disciples, except in rare instances, to die for Him. He asks them to live for Him. Yes, day by day, to live for Him in patient, uncomplaining, self-denying service of others-service which, if done to the lowliest in His dear name, He will accept as done to Himself. This is the proof of love. The unselfish deed of kindness, prompted by a loving heart, to a sinning, sorrowing, needy human creature is better than countless raptures of emotions which terminate in themselves. To be worth anything, these must be translated into action. "Behold, to obey is better than sacrifice." The noblest hymn of praise is a Christ-like life !

" Lord, it is my chief complaint
That my love is weak and faint;
Yet I love Thee, and adore;
O for grace to love Thee more!"

W. F. W.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 99.)

From the seventeenth verse to the end of the chapter, we have a new and very distinct section of the "sermon on the mount," in which the Lord takes the place of One greater than Moses, concerning, expounding, and bringing out the spirituality of the law, while He at the same time supplements and perfects it, not hesitating to put His own words in a place of higher authority than those spoken "to them of old time." For " the law made nothing perfect " (Heb. 7:19), and what Moses had to concede on account of the hardness of men's hearts chap. 19:8) could now, in the light which had come in with Christ into the world, no longer be permitted.

There are fittingly seven subsections here, ending with the enjoining (in the seventh) of this very perfection, as required of children of the perfect " Father in heaven," who were to manifest as that their Father's character. The higher the place accorded, the higher becomes the standard necessarily. But there are many questions which the whole subject raises here, and which we must take up seriously and consider patiently, in the order of their suggestion.

First of all, the authority of the law is maintained (verses 17-20), and in the fullest way. "Think not that I am come to destroy the law or the prophets :I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."

Now in the first place we have to consider of what the Lord is speaking here. " The law and the prophets " was the recognized phrase for the Old Testament as a whole, the scriptures of a dispensation already past, but which had not passed themselves with the dispensation. Thus in the gospel of Luke (16:16) He says again:"The law and the prophets were until John :since that time the kingdom of God is preached." Thus it could be said that they were passed, and they were not passed. They were passed as the sole and governing truth:that was now come (or at least at hand) for which they had been preparing the way; and necessarily this must be now the higher truth, but which must in its turn bear witness to and establish what had gone before it. No truth can pass away. The more complete that is, to which we have arrived, the more surely must it embrace and set in their place all lower and partial truths which have anticipated and led on to it.

Thus then Christ came not to destroy the law or the prophets. He came to "fulfill," or complete them – as the word means. What would the Old Testament be without the New ? Very much like a finger, pointing into vacuity !

But it is plain that the Lord is not speaking here simply of the ten commandments, though these have their place, and a foremost place, in His thoughts, as is manifest by what follows. But "the law," in its use in Scripture, is by no means confined to this, and the addition of "the prophets" shows that it must be taken in its widest acceptance.

This "fulfillment" could not be therefore simply by His obedience to the law, though He was fully obedient, but implies the bringing in of something additional ; as plainly even the mere fulfillment of the prophets must be by the addition of something to the prophecy.

But He goes on to speak now specifically of the law; and He affirms with His emphatic "verily" that "not one jot or one tittle"-not the smallest letter, nor the projection of a letter*-" shall pass from the law until all be fulfilled." *Which in several Hebrew letters is the only distinction between them, as between the "r" and the "d,", the "h" and the "ch," etc.*This last word, let us note, is really a different word from the previous one which is similarly translated, and means "be come to pass"; and this coming to pass could not refer to the fulfilling of commandments. The ten commandments could not be spoken of as something which had to come to pass. But this last expression would have naturally to do with the law in its larger significance, which must in this way even include the prophets also; and thus the phrase "until heaven and earth pass" would be the real equivalent of "all things being fulfilled." For beyond this the Old Testament gives us only the promise of a new heavens and a new earth (Isa. 65:, 66:), about which it says nothing.

Every jot and tittle of the law remains then, never to pass away through the ages of time. It is all confirmed as divine, and therefore stable; but which, of course, does not mean that types and shadows were not to give way to the substance when it should come, or that the "new covenant" would not replace the old:for this would be a contradiction of the Old Testament itself, which affirms this. No :the law abides in all its details; and therefore in all the limits it imposes on itself, and for all the purposes for which it was given; and for no other. This is simple enough, one would think, to understand; and yet it is not understood by those, for instance, who would from words like these impose the yoke of the law upon the necks of Christians. For this it is not enough to tell us that the law abides. It is none the less necessary, as the apostle says, that " a man use it lawfully." And he adds to this, in illustration, that " the law is not made for the righteous man, but for the lawless and disobedient." (i Tim. 1:8, 9.)

But the Lord's next words, for many, show without any doubt the perpetual and universal obligation of the law. For here He speaks plainly about doing or not doing, teaching or not teaching, one of the least even of its commandments, and of the recompense or retribution following for this. But while this is certain, it is no less clear that it is to Jews-to men under the law-that He is addressing Himself. Christianity is not come, nor the kingdom of heaven; nor is the former even announced as yet. The Lord is simply making a special application of the principle He has declared, to the case of those before Him:whether this is to be in fact wider, is not to be inferred from this particular case.

When we come in fact to Christianity, we find, especially in the epistles to the Romans and Galatians, the relation of the law to the saints of the present dispensation carefully argued out. And here two things are emphasized for us. First, that the "righteousness of the law" is "fulfilled in us who walk not after the flesh, but after the Spirit." (Rom. 8:4.) There is not, there cannot be, any giving up of what is right, of what is according to the nature of God Himself. The Christian standard cannot be lower, but is in fact higher than the legal one, in the same proportion as the Christian position is higher than the Jewish, and as the power communicated in Christianity transcends any that was known in Judaism. The Christian position is in Christ before God. The Christian standard therefore is to walk as Christ walked. The Christian power is that of the indwelling Spirit of Christ. As the greater includes the less therefore, so the righteousness of the law is included in the Christian righteousness.

But secondly, this does not mean that we are under the law. We are dead to it, that we might be married to Christ, says the apostle (Rom. 7:4); not the law is dead,* but we are; and that, that we may bring forth fruit to God. *The mistake of the text of verse 6 in our common Version is corrected in the marginal reading, as it is also in the text of the Revised.*

It would take us far from our present subject to discuss all this; but the simple statement of it ought to guard us from the confusion into which so many have fallen, that the perpetuity of the law, as our Lord states it here, implies that the Christian is in any way under it. This, not the possible meaning of a few texts, but the whole doctrine of the apostle, denies and sets aside ; and conversely, the whole truth of Christian position would be denied by it. The Lord is speaking here to Jews,-to those confessedly under the law, and in view of the coming kingdom, which through their rejection of the King has not come even yet for them, and which, when it does come, will bring about a different condition of things for Christianity, as indeed the sermon on the mount itself assures us. This will be plain as we pass on.

And now the Lord proceeds to develop the righteousness that He requires, in contrast with that of the scribes and Pharisees, those zealots for the external. The second table of the law is here pressed, rather than the first, evidently because on this side man is most accessible,-his conscience is most easily roused. Men can invent all sorts of coverings to hide from themselves their state Godward; but if this be tested by their conduct towards men, who are His natural offspring, made in His image, it is not so possible to conceal from oneself the truth. Corruption and violence were of old the characteristics of a world which had reached the limit of divine longsuffering. (Gen. 6:11-13.) The Lord takes therefore the sixth and seventh commandments of the law to illustrate the righteousness which He proclaims, expanding and spiritualizing that which was said to those of old time, so as to make it a new moral revelation to those that hear Him. Moses' commandments become thus, as it were, His own, who is shown thus as greater than Moses himself, – the Prophet of the new dispensation.

"Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:but I say unto you, that whosoever shall be angry with his brother without a cause shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire."* *The local courts in Israel were able to give "judgment" ; the "council" of seventy, or Sanhedrim, investigated the graver matters, as blasphemy and heresy, which ''Raca" perhaps implied. 'Fool" goes further still, as in Psalm 14:1:"The fool hath said in his heart, There is no God."*

Here it is simply " Thou shalt not kill," that stands as the sixth commandment. The addition of the penalty to it was nothing more, however, than what the law itself justified, and God himself had long before declared should be:"whoso sheddeth man's blood, by man shall his blood be shed." The executive law in Israel could go no further than this. It could not deal with the state of heart, but with the outward act only. But the law as expressed in the tables of stone applied not merely to the positive deed; and the appending the executive in this way to the moral law inferred that the two were equal in what they covered, as they were not. Thus the state of the heart was left out of view, in the estimate of accountability toward God, and the whole practical bearing of the law was nullified for the many.

But now the kingdom of heaven was drawing nigh, in which another estimate of things would be made and acted on. Anger in the heart where causeless, and the railing charges which men so lightly bring against each other, would be all crimes against an authority which had at its command not mere physical penalties limited by the temporal life ; but the awful fire of Gehenna,-hell itself. It is not meant that under this divine government no mercy would be shown:that is not the point, nor what the words express. But such things would be within the range of jurisdiction, and man would be made to realize that there is a God who judgeth the hearts, and by whom actions are exactly weighed.

But this cuts deep; and it is meant to do so. We shall find directly how the Lord applies it all to rouse
the conscience of His hearers, and make them realize the impossibility of mere human righteousness in the sight of God. Thus in fact Israel was going on blindly with the adversary to meet the Judge, and they needed to come to terms with him or abide the issue. And indeed their righteousness must exceed all the vaunted righteousness of their trusted leaders, or they would in no wise enter into the kingdom of heaven. F. W. G.

(To be continued.)

Jesus did not commit Himself to them, because " He knew all men." Man cannot outwardly be affected or improved so as to be trusted by God. As another has said, "Man's affections may be stirred, man's intelligence informed, man's conscience convicted; but still God cannot trust him." So Jesus shows one of such for the benefit of all. "Ye must be born again."

There is a beautiful fitness in the place occupied by these salutations, forming, as they do, a suited close, not merely to this last section of the epistle, the practical walk, (chaps. 12:-16:,) but to the entire book. They are the simple unstudied outflow of the apostle's heart to those dear to him, but express at the same time the practical results of that grace known and experienced which has been revealed in the body of the epistle. It has been rather the fashion to decry doctrine as something cold and hard, and to clamor for love, nothing but love. This is as senseless as it would be to exalt the fruit above the tree that bears it. We must have love, but we cannot have it at the expense of truth, which gives it intelligence, consistency, and power. This we may learn from the position of our chapter. Further, it can be seen that all these expressions of grace are in entire accord with what are usually termed the harder, more Calvinistic doctrines of Scripture. Man's lost condition; his utter helplessness; the absolute worthlessness of works for justification; faith the one essential; the sentence of death upon self the necessary prerequisite for a holy walk; tribulation the portion of the believer here; the sovereignty of God in electing grace;-these and kindred themes the despiser of doctrine would say were enough to dry up all the springs of natural affection in man's heart. But if they do dry up natural affection-a thing not for a moment admitted-they do but furnish a fitting channel for the outflow of those divine affections which find their expression in the salutations before us.

We have here not a mere list of names of saints to whom greeting is sent, but many a delicate touch of appreciation and commendation, as the loved name calls up faithful service in the past.

Rome was the great center whither all the business of the empire gravitated. This easily explains the
wide circle of acquaintances the apostle had there. Aquila and Priscilla, and doubtless many other Jewish Christians, had been forced to leave Rome by the edict of the emperor Claudius (Acts 18:2).When this severity relaxed, they naturally returned. Others, like Phoebe, had probably gone to Rome from the various assemblies. Doubtless some of these saints were converted to Christ while away from Rome-possibly some at Jerusalem, some at Antioch. Some were there who had been in Christ before the wonderful conversion of Paul. Some were, without doubt, his own children in the faith.

Nor can we believe that the very names of these saints are without special significance, having found so much of profit in that way in the Old Testament. We have, too, warrant to expect the same in the New. Our Lord gave names to Peter and the two sons of Zebedee. The name of Stephen (a crown) is significantly appropriate to one who gained the first martyr's crown; and the name of Paul (little) suits well the one who counted those things which had been gain to him as loss for Christ. His previous name recalls Israel's first king, the man after the flesh, dead and shoulders above the rest of the people. Timothy, one who honors God; John, Jehovah is gracious; and other names will be readily recalled as peculiarly appropriate to those who bore them. Without attempting an exhaustive examination of the significance of the names in the chapter before us, we will take up a few of the plainer ones, and see what lessons we can gather from them.

The lowliness of service, which yet does not escape the Lord's eye, is suggested in the first name here being that of a woman-Phoebe. She has served at Cenchrea, and carries with her to Rome the commendation of the apostle. Her name is the feminine of Phoebus-the light-bearer;-and does not faithful, though it be lowly, service make the Lord's people light-bearers ?

In Prisca and Aquila (ancient and eagle ?) we have that union of wife and husband in the Lord's service as beautiful as it is, alas, rare. They risked their lives in serving the apostle. Fittingly in this well-ordered household, there is an assembly. For God's assembly could not appropriately be lodged in a disorderly household. Possibly the meaning of their names may suggest the happy mingling of conservatism and zeal.

Epaenetus (to be praised) is a beautiful name for one who was the first-fruits of Asia (R. V.) to Christ. Well is it for us when our course is worthy of commendation. And His eye which is as a flame of fire is kind as well as quick to mark that in us which is deserving of His praise.

Mary (bitter), in sweet contrast with her name, has been a devoted servant to the saints. But He always turns bitter to sweet. Andronicus (conqueror) and Junias (younger) are marked as having been fellow-prisoners as well as kinsmen of the apostle, that is, Jews. In this warfare it is no disgrace for the victor to be a prisoner. The world sees him in chains, God sees him a conqueror. So in every strait, when weakness and necessity seem to have their way with us, we can still be "more than conquerors through Him that loved us."

Amplias (increasing) is a good name. "Not as though I had already attained." When we are satisfied, we are going backward. Let us press forward.

Urbane (urbanus, of the city) can well remind us to what city we belong. "Our citizenship is in heaven." It is the heavenly-minded saint who is indeed a helper.

Stachys (an ear of corn) suggests the fruitfulness of the divine life. It is not a grain of corn merely, that which has life, but an ear, that which has seed for sowing. Ought we not to be ears of corn, with the good seed to spare, ready to sow beside all waters ?

"Apelles (separated) approved in Christ." How these words fall together. To the world, his name suggests, one who will not walk with it; with a reputation perhaps of being a recluse. He walks apart, as one whose heart and associations are elsewhere. But he is "approved" by the Master. Ah, beloved, can we take the meaning of this name as suited to our walk? Are we separated unto God, and thus approved ?

The friends, or family, of Aristobulus (the best advice, or adviser)-those who have taken the best advice. Who but the Lord gives that ? and we may be sure those who take His counsel will have His salutation. Are you in doubt as to your path, perplexed, well-nigh hopeless ? Go to the best Adviser, and you will surely be guided aright.

Other names, no doubt all of them, in this list are most suggestive :Phlegon (burning, zealous), Hermes (interpreter), Philologus (lover of the word), Nereus (a candle), are all so clear in their meaning that no word is needed to apply them. Taken altogether, we might say we have in these names the various characteristics in the child of God which meet His approval, and to whom He sends a loving greeting.
But there was another class at Rome, not mentioned by name, of whom the apostle speaks here, not to send them a loving greeting, but to warn the saints:-they were to be avoided. They might use "good words and fair speeches," but they were not building the saints up on their most holy faith, nor knitting them together in love, but were dividing them, and causing them to stumble-practically diverting them from the doctrine-as in this whole epistle -which they had learned. These get cold neglect, in most marked contrast with the warm and loving greetings in the first part of the chapter. Be it ours, beloved brethren, to walk so humbly before our God that the blessed Spirit may ever minister His greetings to us, and not show by His grieved silence that we are among those unnamed ones who are to be marked and avoided.

Everything that surrounded Adam, the first man, might well have pleaded for God against the enemy. The sweetness of the whole scene, the beauty of that garden of delights, with its rivers which parted hither and thither, the fruits of the perfume, with the willing service of the thousand tributary creatures, all had a voice for God against the accuser.

But Jesus was in a wilderness which yielded nothing, but left Him an hungered; and the wild beasts were with Him, and all might have been pleaded by the accuser against God.

All was against Jesus as all had been for Adam, but He stood as Adam had fallen. The man of the dust failed, with all to favor him. The man of God stood, with all against Him. And what a victory was this! What complacency in man this must have restored to the mind of God. To achieve this victory Jesus had been led up of the Spirit into the place of battle, for His commission was to destroy the works of the devil (i John 3:8). He now stood as the champion of God's glory and man's blessing in this revolted world, to try His strength with the enemy of both, to make proof of His ministry; and to the highest pitch of praise, He is more than conqueror.

But He was conqueror for us, and therefore at once comes forth with the spoils of that day to lay them at our feet. He had been alone in the conflict, but He would not be alone in the victory. He that soweth and He that reapeth must rejoice together. It was an ancient statute of David, that he that tarried by the stuff should share with him that went down to battle. But a better even than David – one, not only of Royal but of Divine grace – is here; and accordingly Jesus the Son of God comes forth from the wilderness to publish peace, to heal disease, to meet all the need of those who were the captives of this enemy, and to let them know that He had conquered for them.

CHAPTER XII. (Concluded.)

This brings us to the concluding words of our book. Now who has been leading us all through these exercises ? A disappointed sensualist ? A gloomy stoic ? A cynic-selfish, depressed ? Not at all. Distinctly a wise man;-wise, for he gives that unequivocal proof of wisdom, in that he cares for others. It is the wise who ever seek to "win souls," "to turn many to righteousness." " Because the preacher was wise, he still taught the people knowledge." No cynic is Ecclesiastes. His sympathies are still keen ; he knows well and truly the needs of those to whom he ministers :knows too, how man's wretched heart ever rejects its own blessing; so, in true wisdom, he seeks "acceptable words":endeavoring to sweeten the medicine he gives, clothes his counsel in "words of delight" [margin). Thus here we find all the "words of delight" that human wisdom can find, in view of life in all its aspects from youth to old age.

For whilst it is certainly difficult satisfactorily to trace the order in detail in the book,-and perhaps this is perfectly consistent with its character,-yet there can be no question but that it begins by looking at, and testing, those sensual enjoyments that are peculiarly attractive to youth, and ends with the departure of all in old age, and, finally-dissolution. There is, evidently, that much method. We may also, further, note that the body of the book is taken up with such themes as interest men who are between these two extremes :occupations, business, politics, and, as men speak, religion. All the various states and conditions of man are looked at:kings, princes, nobles, magistrates, rich and poor, are all taken up and discussed in this search for the one thing that true human reason can call absolutely "good" for man. Further method than this might perhaps be inconsistent with the confusion of the scene "under the sun" he is regarding, and his own inability to bring order out of the confusion. There would be thus true method in the absence of method, as the cry of "Vanity," doleful as it is, is alone in harmony with the failure of all his efforts. Yes, for whilst here he speaks of "words of delight," one can but wonder to what he can refer, unless it be to something still to come. Thus far, as he has taken up and dropped, with bitter discouragement, subject after subject, his burdened, overcharged heart involuntarily has burst out with the cry, '' Vanity of vanities, all is vanity! "Words of delight! Find one in all that we have gone over that can be to a guilty sinner's ear a "word of delight"-such as it can really take in as meeting its needs; for this seems to be the force of the word here translated"acceptable ":so perfectly adapted to the needs of the heart it addresses that heart springs joyfully to embrace it at once. We have surely, thus far, found none such. A Judge has been discerned in God; but small delight in this surely, if I am the sinner to be judged.

Verses 11-14. Wisdom's words are not known by quantity, but quality. Not many books, with the consequent weary study; but the right word-like a "goad":sharp, pointed, effective-and on which
may hang, as on a "nail," much quiet meditation. "Given, too, from one shepherd," hence not self-contradictory and confusing to the listeners. In this way Ecclesiastes would evidently direct our most earnest attention to what follows:"the conclusion of the whole matter." Here is absolutely the highest counsel of true human wisdom-the climax of her reasonings-the high-water-mark of her attainments -the limit to which she can lead us:"Fear God, and keep his commandments :for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil."
Who will deny that this is indeed admirable ? Is there not a glorious moral elevation in this conclusion ? Note how it gives the Creator-God His rightful place ; puts the creature man in the absolutely correct relationship of obedience, and speaks with perfect assurance of a discriminative judgment where every single work, yes, " secret thing," shall be shown out in its true character as it is good or evil in His Holy Sight:where everything that is wrong and distorted here shall be put right.

It is truly much, but alas for man if this were indeed the end. Alas for one, conscious of having sinned already, and broken His commandments, whether those commandments be expressed in the ten words of the law, as given from Sinai, or in that other law which is common to all men, the work of which, "written in their hearts," they show:conscience. There is no gleam of light, ray of hope, or grain of comfort here. A judgment to come, assured, can only be looked forward to, with, at the best, gloomy uncertainty, and awful misgiving ; if not with assured conviction of a fearful condemnation; and here our writer leaves us with the assurance that this is the "conclusion of the whole matter."

Who can picture the terrors of this darkness in which such a conclusion leaves us ? Guilty, trembling, with untold sins and wasted years behind; with the awful consciousness that my very being is the corrupt fountain whence those sins flowed, and yet with a certain judgment before in which no single thing is to escape a divinely searching examination:better had it been to have left us still asleep and unconscious of these things, and so to have permitted us to secure, at least, what pleasure we could out of this present life "under the sun," without the shadow of the future ever thrown over us.-yea, such "conclusion" leaves us "of all men most miserable."

I would, beloved reader, that we might by grace realize something of this. Nor let our minds be just touched by the passing thoughts, but pause for a few minutes, at least, and meditate on the scene at this last verse in the only book in our Bible in which man at his best and highest, in his richest and wisest, is heard telling us his exercises as he looks at this tangled state of affairs "under the sun " and gives us to see, as nowhere else can we see, the very utmost limit to which he, as such, can attain. If this sinks down into our hearts, we shall be the better prepared to apprehend and appreciate the grace that meets him there at the edge of that precipice to which Reason leads but which she cannot bridge. Oh, blessed grace ! In the person of our royal Preacher we are here indeed at our "wit's end" in every sense of the word ; but that is ever and always the place where another hand may lead us, where another Wisdom than poor feeble human Reason may find a way of escape, and "deliver us out of our distresses."

Then let us turn our ear and listen to another voice:' For we must all appear before the judgment-seat of Christ, that every one may receive the things done in us body, according to that he hath done, whether it be good or bad." But stay. Is this the promised grace of which even now we spoke ? Is this the deliverance for which we hoped ? A judgment-seat still ?-from which still no escape for any :and a "reception" according to the things done, whether they be good or bad ! Wherein does this differ from Solomon's "conclusion of the whole matter"? In just two words only-" Of Christ." It is now the 'judgment-seat of Christ." Added terror, I admit, to His despisers and rejecters; but to you and me, dear fellow-believer, through grace the difference these two words make is infinity itself. For look at Him who sits upon the judgment – seat; – be not afraid ; regard Him patiently and well ; He bears many a mark whereby you may know Him, and recognize in the Judge the very One who has Himself borne the full penalty of all your sins. See His hands and His feet, and behold His side ! You stand before His judgment-seat. Remember, too, the word He spake long ago, but as true as ever, "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment, but is passed from death unto life "-and as we thus remember both His word and His work, we may be fully assured, even as we stand here, that there must be a sense, and an important sense, in which judgment for us is passed forever. I may not be able to harmonize these Scriptures; but I will cleave, at least, to that which I clearly understand, in other words, to that which meets my present needs (for we only truly understand what meets our need); afterward, other needs may arise that shall make the other scriptures equally clear. He bore my sins-the judgment of God has been upon Him, cannot, therefore, be upon me-into that judgment I shall never come.

Then why is it written we must all appear (or rather "be manifested" be clearly shown out in true light) before the judgment seat of Christ ? There is just one thing I need before entering the joys of eternity. I am, as Jacob in Genesis 35:, going up "to Bethel, to dwell there." I must know that everything is fully suited to the place to which I go. I need, I must have, everything out clearly. Yes, so clearly, that it will not do to trust even my own memory to bring it out. I need the Lord "who loved me and gave Himself for me" to do it. He will. How precious this is for the believer who keeps his eye on the Judge ! How blessed for him that ere eternity begins full provision is made for the perfect security of its peace-for a communion that may not be marred by a thought! Never after this shall a suspicion arise in our hearts, during the long ages that follow, that there is one thing-one secret thing-that has not been known and dealt with holily and righteously, according to the infinite purity of the Judgment Seat of Christ. Suppose that this were not so written ; let alone for a moment that there never could be true discriminative rewards ; might not memory be busy, and might not some evil thought allowed during the days of the life in the flesh; long, long forgotten, be suddenly remembered, and the awful question arise, ' Is it possible that particular evil thing has been overlooked ? It was subsequent to the hour that I first accepted Him for my Saviour. I have had no thought of it since. I am not aware of ever having confessed it." Would not that silence the song of Heaven, embitter even its joy, and still save tears to be wiped away ? It shall not be. All shall be out first. All-" every secret thing." Other Scriptures shall show us how these things are dealt with. " Every man's work shall be made manifest, or the day shall declare it, because it (that is, the day) shall be revealed in fire, and the fire shall try every man's work, of what sort it is. If any man's work abide, he shall receive a reward. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so as by fire. If any man defile the temple of God, him shall God destroy." (i Cor. 3.)

That day is revealed in fire, (Divine judgment,) and gold, silver, precious stones-those works which are of God-alone can stand the test. All others burn like "wood, hay, stubble."

Look forward a little. In the light of these Scriptures, see one standing before that Judgment Seat, He once hung by the side of the Judge Himself upon cross on earth. See his works being manifested. is there one that can be found gold, silver, precious stones ? Not one. They burn; they all burn :but mark carefully his countenance as his works burn. Mark the emotions that manifest themselves through the ever-deepening sense of the wondrous grace that could have snatched such an one as is here being manifested from the burning. Not a sign of terror. Not a question for a single instant as to his own salvation now. He has been with Christ, in the Judge's own company, for a long time already, and perfectly established is his heart, in the love that said to him long ago, "This day thou shalt be with me in Paradise." Now as all his works burn, the fire within burns too, and he is well prepared to sing "unto Him who loves us and washed us from our sins in His own blood." And yet stay:-Here is something at the very last. It is his word, "Dost thou not fear God, seeing thou art in the same condemnation, and we indeed justly, for we receive the due reward of our deeds, but this man hath done nothing amiss. Lord, remember me when Thou comest into Thy kingdom." Gold! gold at last! as we may say; and he too receives praise of God. Yes, not one that shall have the solemn joy of standing before that tribunal but has, in some measure, that praise. For is it not written, "then" (at that very time) " shall every one have praise of God." " This honor have all his saints."

Where and when does this judgment of our works, then, take place ? It must be subsequent to our rapture to the air of which we have spoken, and prior to our manifestation with Christ as sons of God. For by all the ways of God, through all the ages, those scenes could never be carried out before an unbelieving hostile world. Never has He exposed, never will He so expose His saints. All will be over when we come forth with Him to live and reign a thousand years. "The bride has made herself ready," and the robes in which she comes forth-the white linen -are indeed the righteousnesses of the saints, but these have been "washed and made white in the blood of the Lamb."

But "all" must stand before Him; and not even yet has that been fulfilled. Cain and the long line of rejecters of mercy and light, ever broadening as time's sad ages have passed till their path has been called the "broad way," have not yet stood there, Has death saved them from judgment ? No, for we read of the "resurrection of judgment"-the judgment that comes necessarily after death, and includes the dead, and only the dead. "I saw a great white throne, and Him that sat on it, from whose face the earth and the heavens fled away, and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened, and another book was opened, which is the Book of Life, and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it, and death and hell delivered up the dead which in them, and they were judged every man according to their works, and death and hell were cast into the lake of fire. This is the second death. And whoso-ever was not found written in the Book of Life was cast into the lake of fire." Here, too, we see an ex-act, perfect, retributive, discriminating judgment. The Book of Life bears not the name of one here. There is that one broad distinction between the saved and lost-the "life-line," as we may call it. How carefully are we told at the very last of this Book of Life, that we may most clearly understand, for our comfort, that the feeblest touch of faith of but the hem of His garment-perhaps not even directly His Person, but that which is seen surrounding His Per-son, as the visible creation may be said to do – Psalms 102:25, 6) let any have touched Him there, and life results. His name is found in the Book of Life, and he shall not see the second death. Apart from this-the second death:the lake of fire! "

And yet, whilst "darkness and wrath" are the common lot of the rejecters of "light and love," there is, necessarily, almost infinite difference in the degrees of that darkness and fierceness of that wrath, dependent exactly on the degree of rejection of light and love. As our Lord tells us, "he that knew his Lord's will, and prepared not himself, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes shall be beaten with few stripes. For unto whomsoever much is given of him shall be much required; and to whom men have committed much, of him they will ask the more." All is absolutely right. Nothing more now to be made right The ages of eternity may roll in unbroken peace ; with God-manifested in all the universe as light and love-all in all.

And now, dear readers, the time has come to say farewell for a season to our writer and to each other. Let this leave-taking not be with the groans of Ecclesiastes' helplessness in our ears. We have stood by his side and tested with him the sad unsatisfying pleasures connected with the senses under the sun. We have turned from them, and tried the purer, higher pleasures of the intellect and reason, and groaned to find them equally unsatisfying. We have looked through his wearied eyes at this scene, restless in its unending changes, and yet with nothing really new. We have felt a little, with his sensitive sympathetic heart, for the oppressed and down-trodden "under the sun," and groaned in our helplessness to right their wrongs. We have groaned, too, at his and our inability to understand or solve the" contradictory tangle of life that seemed to deny either the providence, or the goodness, of a clearly recognized Creator. We have followed with him along many a hopeful path till it led us to a tomb, and then we have bowed head with him, and groaned in our agonizing inability to pierce further. We have seen, too, with him that there is not the slightest discrimination in that ending of man's race, and worse, even than groans to our ears, has been the wild, sad counsel of despair, " Merrily drink thy wine." But quickly recovering from this, we have wondered with great admiration as our guide's clear reason led him, and us, still on and on to discern, a final harvest-judgment that follows all earth's sowings. But there, as we have stood beside him in spirit, before that awful judgment-seat to which he has led us, and turned to him for one word of light or comfort in view of our sin and wrong doings-the deepest need of all-we have been met with a silence too deeply agonizing, even for the groan of vanity. Groans, groans, nothing but groans at every turn !

And then with what relief-oh, what relief, ever increasing as the needs increased,-have we turned to the Greater than the greatest of men '' under the sun," and, placing the hand of faith in His, we have been led into other scenes, and have found every single need of our being fully, absolutely, satisfactorily met. Our body if now the seat of sin and suffering, yet we have learned to sing in the joyful hope of its soon being "like Him forever." Our soul's affections have in Him a satisfying object, whilst His love may fill the poor, empty, craving heart till it runs over with a song all unknown under the sun,- our spirit's deep questions, as they have come up, have all been met and answered in such sort that each answer strikes a chord that sounds with the melody of delight ;-till at last death itself is despoiled of his terrors, and our song is still more sweet and clear in the tyrant's presence, for he is no longer a "king" over us, but our "servant." Even the deepest, most awful terror of all to sinners such as we -the Judgment-seat-has given us new cause for still more joyful singing; for we have in that pure clear light recognized in God – our Creator-God, our Redeemer-God-a love so full, so true,-working with a wisdom so infinite, so pure,-in perfect harmony with a righteousness so unbending, so inflexible,-with a holiness not to be flecked or tarnished by a breath,-all combining to put us at joyful ease in the very presence of judgment-to find there, as nowhere else possible, all that is in God in His infinity told out ("love with us made perfect,") and that means that all the creatures' responsive love must find sweet relief in a song that it will take eternity itself to end. In our Father's House we only "begin to be merry," and end nevermore, as we sound the depths of a wisdom that is fathomless, know a "love that passeth knowledge " ;-singing, singing, nothing but singing, and ever a new song !

May God, in His grace, make this the joyful experience of reader and writer, for the Lord Jesus Christ's sake ! Amen. F. C. J.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 179, Vol. XII.)

The seven beatitudes which are connected with I character are followed now by two which are connected with the opposition of the world to those who have this. For the world is in active opposition to God, and so to those who resemble Him, or remind it of Him. This opposition is indeed disguised more or less in many ways, and so that those who exhibit it may be themselves unconscious that they are doing this; nay, unconscious that they are of such a spirit. For few indeed would own even to themselves a condition so terrible as this. Hence have come in the false gods which have been invented to satisfy the religious principle in man, and yet allow him to follow his lusts and passions with as little check as possible, or even with the approbation of a misguided conscience. And hence even under the form of Christianity people can picture a God after their own heart, and serve him with quite unconscious heathenism.

The persecution of which the Lord speaks here is of two different kinds, – for righteousness, or for His Name's sake. In the first case, it is for character; but it is to be noticed that it is represented as less violent and radical than the latter is. Correspondingly, the blessing pronounced is here the greater.

With righteous conduct there may not be linked the open testimony which brings out opposition; and, if it be without personal claim on the beholder, it may even be admired, or at least approved, by him. It is another thing when it does make this claim; when the honesty of a servant, for instance, interferes with his employer's profit. Then he may have to suffer:and this is so common a case that it calls for little remark.

When suffering is for Christ's sake, it is because testimony for Christ presses His claim upon the conscience, and it is felt, however little admitted, that one has to do with Him. As often said, a man who will smile at a Mohammedan may curse a Christian ; and he who will quietly enough discuss the Koran grows hot and angry in disputing against Scripture. Truth has sufficiently its own evidence with it to make this difference; which is therefore but unwitting homage paid to it by those who mean nothing less than this, "Blessed are ye." He turns from the mere abstract "they" in the former case, to speak as it were directly into the hearts of these sufferers,- "Blessed are ye when men shall revile and persecute you, and say every evil thing against you, falsely, for My sake." With this comes the fuller recompense:"Rejoice and be exceeding glad, for great is your reward in heaven:for so persecuted they the prophets that were before you. "

This "reward in heaven," addressed, as few realize it to have been, to Jewish saints whose portion as such would be earthly,- and so the Lord has applied before the language of the thirty-seventh psalm,- and in immediate expectation of the kingdom being set up on earth,-is really stranger than it looks to those who contemplate it from a Christian standpoint. Our portion is recognized rightly as being in heaven; and it is so much the accustomed thing to think of the saint as dying and going there, that we have largely lost sight of the meek inheriting the earth, or else injuriously misapply it. For it is certainly not the rule with the meek now, and in seeking to make it such they would lose their character.

But the Lord, with all Israel's blessings in His hand, offering Himself to them as Messiah to bring them in for them, naturally speaks according to the scriptures which have in view the time in which He will be received, and they will be blessed under Him upon earth. According to this view, it is the "reward in heaven" which becomes more exceptional and difficult to understand.

But these blessings-millennial, as we call them,- being then lost to them through unbelief, belong in their primary sense to the future yet; to a remnant brought to God in a time of trial such as has never yet been known, and who will have to pass through it to enjoy their promises. Of these many will be persecuted even to death, and thus lose what we may call their proper portion. They will thus receive, in the goodness of God, the higher blessing of which the Lord here speaks. Deprived of earthly, they will enter into heavenly blessing, and so are seen in the book of Revelation (20:4-6) as a special company of martyrs, added to the saints of the first resurrection, already upon their thrones.

For us there is, of course, no difficulty in an application, which is as true for us as if there were no others who had concern in it. The prophets, of whom our Lord speaks in this connection, dealt with men by the word of God which was given to them to communicate, "and which of the prophets did not your fathers persecute?"

The apostle Peter speaks similarly of these two causes of persecution (i Pet. 3:14; 4:14), and with corresponding emphasis of blessing for those "reproached for the name of Christ." With him it is present, however:"the Spirit of glory and of God resteth upon you":but who can measure what is implied in this ?

Such treatment at the world's hand involves also in itself a place of privilege and responsibility from God which the Lord now sets before us, and which is twofold, answering to this twofold rejection. First, "ye are the salt of the earth." Salt is that which resists corruption; there being in it also a special powerful diffusion which makes it a suited image of active and aggressive power. Mere passivity is, in fact, inconsistent with righteousness itself; even what we call "passive resistance" is more than this. There is the government of a moral principle, in obedience to which the whole man braces himself up, if but to endure. Example also becomes precept, and that of the most effectual kind:words may be merely words, and light as the breath that forms them. The willing sufferer is so truly the witness, that the old word for witness has come to belong to him. The "martyr" is pre-eminently the "witness."

But this leads on to the second thing, which is just, testimony. "Ye are the light of the world:a city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel; but on a candlestick:and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven."

From "let men see your good works," people often imagine that these are the light itself, and thus make the two things that we are considering practically one. Indeed they are made for one another:separate them, and there is at once a fatal deficiency in each. What testimony to Christ can there be without the life-giving evidence ? But then, again, what evidence in the life, if the lips are silent as to Christ ? Nay, this may be construed in such a way as to make the truth of no consequence.

"For modes of faith let graceless zealots fight:
He can't be wrong whose life is in the right."

But it is truth which sanctifies; and the life cannot be right, that is not governed by it. But this is still the most serious effort of the enemy, where Scripture has place. "For Satan himself is transformed into an angel of light," says the apostle:"therefore it is no great thing if his ministers also be transformed into the ministers of righteousness; whose end," he nevertheless adds, "shall be according to their works." (2 Cor. 11:14, 15.) Here these "ministers of righteousness "press the life, to deny the truth; and as no more successful argument is found than the evil lives of its professors, so, next to this, and in the same line with it, the good deeds of those who are without it or deny it, is Satan's wisest one.

Thus it needs the light to shine upon the good works, that they may be seen as such, and "glorify your Father which is in heaven." Apart from this, they may glorify humanity, or glorify any lie under the sun. Christ is He with whom, in the full reality of it, "light is come into the world," and if "men love darkness rather than light," it is, as He Himself says, "because their deeds are evil." (John 3:19.) We must not be afraid to say this after Him. Did any of us come to Christ because we were good enough without Him ? or because we were good at all? And if all have need of Him, why have they need of Him ?

There are some, thank God, who are yet profoundly conscious that in His light alone they have seen light, and that there is no light for the world but only in Him. Thus, if they are the light of the world, they can only be so by reflecting Him. Let us remember, then, the responsibility we have of bold confession of Him. It is not even righteous to hide from men in need what He has done for us, and what He is ready to do for every one in need. No; the light is not for the bushel, but for the candlestick:it is not for ourselves that the light is lighted:the world has right to it, and can produce its right, under the broad seal of Christ's commission.

One may perhaps object:"But my good works! Alas, this is just my difficulty. With all my inconsistency, I fear that it would more dishonor Christ than honor Him, for me to confess Him." One can understand such language; one can even respect the motive; and yet it involves an essential mistake. We are never called to show our good works, or even to be conscious of them. The Lord's lesson as to almsgiving perfectly illustrates the rule as to all such things:"let not thy left hand know what thy right hand doeth." He is not here, we may be sure, teaching something contradictory of this. He takes for granted that there will be good works, indeed:true faith in Him will surely have its fruits; but faith is the very opposite of self-occupation, and still more of self-satisfaction.

If it be Christ that occupies us, the sense of His perfection will give us true self-judgment:it will be as impossible to be careless of evil as it will be to be pretentious. We shall "boast in Christ Jesus, and have no confidence in the flesh." This will make the confession of Him both sweet and safe. We shall let our light shine before men, and, poor as we shall ever be in our own account, there will be fruit seen in us which shall glorify our Father. This joy in Christ itself will be the best evidence to commend Him to others. F. W. G.
(To be continued.)

WOMAN’S PLACE IN THE CHURCH. (Concluded.)

"For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:for ye are all one in Christ Jesus." (Gal. 3:26-28.) From this passage many sincere persons have concluded that the new dispensation has obliterated all the distinctions hitherto existing-that now all believers occupied exactly the same position before God, and were equally free to exercise all the functions of the entire body. In a very important sense all this is true. The passage before us shows that all believers are alike children of God-that in Christ the old distinctions of Jew and Gentile, bond and free, male and female (as under the law), have been set aside. We stand no longer in the flesh, but in Christ. In this sense, unquestionably, there is no distinction. But when this is transferred from our standing before God, and applied to the various responsibilities of Christian life in this world, the very foundations of God's order are unintentionally overturned.

One would thankfully acknowledge that the godly who give to woman the same service in the Church as man, shrink with horror from carrying the principle to its full extent. We therefore beg that it be clearly understood that we are not referring to the practice of many pious persons, but to a principle of interpretation of Scripture. What would become of the home life, of the man's responsibility to nourish and cherish his wife, to give all honor unto her ? What becomes of the mother, guiding the house-her true sphere, leading her children-and all the gentle sympathy and loving ministry which is associated with the name of woman ? We therefore unhesitatingly say that there is a distinction between man and woman, a distinction which originates in creation itself, and never to be ignored so long as the present order obtains. To this every right-minded person instantly assents, and we pass on therefore to show from Scripture that woman's place in creation fixes her place in the Church as well.

"The head of the woman is the man. . . . The woman is the glory of the man. For the man is not of the woman; but the woman of the man; neither was the man created for the woman, but the woman for the man. For this cause ought the woman to have power [Gk., authority,- a covering upon the head as a sign of being under the authority of her husband – Gen. 24:65], because of the angels." (See i Cor. 11:, 1-16.) The general meaning of this passage is very clear. The apostle is speaking of the woman's unquestionable right – equally with the man-of praying and prophesying; and exhorts that they be covered when so doing, as a token-even to angels, who watch with interest the conduct of Christ's saints-of that subjection to authority which the very order of creation emphasizes.

That the relative place of the man and woman in creation is a witness to something higher-to Christ and the Church-none can question with Scripture before them. (See Eph. 5:22-33.) And the woman is exhorted to imitate the subjection of the Church to Christ, in her subjection to her husband (verse 24). It is the shame of the Church that it has left that place of absolute subjection, and doubtless the other has followed largely as a result.

Similarly we have her part in the fall added:" Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived, was in the transgression." (i Tim. 2:11-14.) She was deceived, beguiled by the serpent, showing the folly of her having left the place of dependence; Adam's guilt was, in some sense, deeper, for he yielded up his authority and disobeyed with open eyes. But the simple point is obvious-and, we would reverently add, it is God's word we are examining. We are not even left to make our deductions from these facts:they are put upon the face of the text. He who wills may read. We add another quotation:"Let your women keep silence in the churches :for it is not permitted unto them to speak; but to be under obedience, as also saith the law [an added witness]. And if they will learn anything, let them ask their husbands at home:for it is a shame for women to speak in the Church." (i Cor. 14:34, 35.)

Gathering up the teaching of these Scriptures, we see clearly that creation, the fall, and the law, all unite in pointing out the place of subjection of the woman:that it is to be shown outwardly; that it is to be shown by silence in the assembly. If it be objected that the apostle contradicts himself (i Cor., chaps, 11:and 14:), in one place permitting and in another prohibiting the public ministry of women, we reply that, apart from the irreverence of the thought and its denial of inspiration, it does not in the least follow. In the eleventh chapter he gives directions for women when praying or prophesying; in the fourteenth he tells them to be silent in the assembly. The one place permits ministry, but does not indicate where it was to be exercised ; the other distinctly says it is not to be in the assembly. Evidently then prayer and prophecy was to be outside the assembly. This is so clear that it needs no further comment. In contrast it is said the men (Gk.) were to pray everywhere, (i Tim. 2:8.)

But we have just entered upon the subject of woman's proper sphere of service. How varied, manifold, and essential her duties are ! Had she ten lives instead of one, they could be fully employed. Her sphere is the private one. Where love and sympathy are needed ; where gentleness, tenderness, are required; in dealing with the young, the sick, the distressed; in going from house to house, seeking out the neglected, cheering the desponding, pointing the sinner to Christ – here is woman's work; and what a work !

And all this can be distinctly gospel work. Certain women labored with the apostle in the gospel (Phil. 4:3) ; certainly not merely in ministering to him of their substance, or providing for his comfort, but, we may well believe, in dealing with anxious souls, seeking out and instructing the new converts, and constantly seconding the public labors of the apostle. How the devoted servant of Christ would be cheered by knowing that godly women were praying and working with him ; that as he planted the seed, they followed the public work up ! Did not Priscilla, with her husband, expound unto Apollos the way of God more perfectly ? (Acts 18:26.)

The assembly of Cenchrea was blessed in the services of a faithful woman (Rom. 16:i, 2) who perhaps in that very ministry went to Rome. At any rate, we can well believe her service continued, wherever she might be. Our prayer should be for more faithful women to engage in the Lord's work. They are imperatively needed ; the work languishes for lack of their presence in it. May our God richly bless every woman who is engaged in His service !

But have we not shown that the sphere is a private one ? Will the public platform add to her usefulness, or will it not rather divert her from her unique and proper sphere ?
We add a word for man. God never says they are to compel the women to be in subjection. He does say they are to imitate Christ's love and tender care for the Church in their treatment of their wives.

Let the men awake to the tremendous responsibility that rests upon them to minister to the Church of Christ, to preach the gospel to a perishing world. Let them lay aside carnal ease, and work under all the energy of a love and faith inspired of the Holy Ghost, and there will be little cause of complaint that women transcend their sphere. Lord, awake Thy people !

THE INTERCOURSE BETWEEN ASSEMBLIES.

It is interesting and refreshing to note the greeting sent by the apostle from one assembly to another -at the close of his epistles-not only to and from individuals but to and from all the saints. In like
manner he would tell the saints in Rome of the work of the saints in Macedonia and Achaia. (Rom. 15:26.) He would stir them up at Corinth by telling of the devotion of those in Macedonia, and conversely. (2 Cor. 9:1-4.) All the assemblies of Asia seat greetings to those in Achaia. (i Cor. 16:19.) The great opening for the gospel at Ephesus is told to Corinth, (i Cor. 16:9.) A brother from the saints at Philippi, bearing their gifts, seeks out the apostle at Rome and ministers to him. (Phil. 2:25, 30.) Titus, Timothy, Apollos, and other servants of the Lord, passed from one assembly to another, bearing news of joys and sorrows, and linking practically the Lord's beloved people together. An epistle would be sent to all the churches in Galatia (Gal. 1:2); that to the Corinthians took in all the saints in all places. The assembly at Laodicea was to have the epistle to Colosse read to them, and was to send theirs to the Colossians.

All this is exceedingly interesting as showing the common life and common interests that throbbed through all the Church. It was, it is, one body. Let God's people do likewise now. Let the needs, the joys and sorrows, of one assembly be known and felt by all. Let there be interchange of loving greetings, of visits. Let them share their joys, and double them-their sorrows, and halve them. Let us make the precious truth of the One Body of Christ so real and practical that none dare say it is but a theory. '' By this shall all men know that ye are my disciples, if ye love one another."* * The reader will have noticed that no place has been given in these papers to the subject of Water Baptism. This has been done advisedly. In the same epistle where, speaking of the Lord's Supper, the apostle says, " I have received of the Lord," (1 Cor. 11:23,) he says of baptism, "Christ sent me not to baptize, but to preach the gospel." (1 Cor. 1:17.) We need scarcely say that this does not mean to cast a slur upon an ordinance of the Lord, but that it has to do, not with the Church, but the kingdom-the place of responsibility upon the earth. We are baptized into the Church by the Holy Spirit, (1 Cor. 12:13,) and by water into the kingdom. (Matt, 28:, 19.) The subjects being, therefore, different, we have entered into no discussion of water baptism. As to its place and importance, we have not the slightest question.*

CONCLUSION.

That the preceding pages give but an incomplete and imperfect presentation of this most important subject, we must sorrowfully confess. And yet if it results in a clearer apprehension being gained of the nature, dignity, and destiny of the Church of Christ, we shall indeed bless God.

Several thoughts are suggested. If the Church of God is what we have described, what is the state of mind that becomes us as we look around at its present condition ? Instead of a heavenly people, waiting for God's Son, we see a worldly, seeking to make a name upon the earth; instead of "One Body," many divisions; instead of the realized power of the Holy Ghost in all worship, ministry, and discipline, we see human expedients and organization. Instead of separation from the world, we see the Church at home in the world, and linked with it. Will not every lover of Christ with tears admit that we have not made too dark a picture ? Ill does it become us to make accusation against others:rather let us all acknowledge our common sin and shame, and bow under the mighty hand of God. Where is that Church, with all the ardor of its first love, which He established here to witness for a rejected and absent Lord ? Ichabod!

But what is the remedy? Can we restore the fallen Church? Can we make things as they were at Pentecost? Alas, no! We are in the "last days," the "perilous times." The coming of the Lord alone can sever the wheat from the tares.

But are we to sit still and go on with worldliness and disobedience of the word of God ? Let Scripture answer. "Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master's use, and prepared unto every good work." (2 Tim. 2:19-21.) Christ is the same; His word the same; His grace the same. He is outside this world and worldly systems of religion, however much He may own and bless individual faithfulness. "Let us go forth, therefore unto him without the camp, bearing His reproach. For here we have no continuing city, but we seek one to come." (Heb. 13:13, 14.)

All who in simple faith and dependence upon the Lord act upon His word, will find Him ever true to that word, ever ready to uphold His poor, feeble, and fearing ones who at His bidding go to Him walking upon the water; ever ready to make good in practical realization His promise, "Where two or three are gathered together in my name there am I in the midst of them."

Shall we or shall we not seek to act upon the principles of the Church of God ? Who dare refuse? Who dare let expediency decide? Let us take the question into our closets, and decide alone with God.

Question 3.-Will you kindly give the thought of the Porter in John 10:3. If it is John the Baptist, what about the " other sheep" of verse 16 ? Do they enter in by the door of baptism ? Does the "opened door" of Rev. 3:8 have any connection with the Porter ?

Answer.-The "fold" in this chapter is evidently the Jewish fold. The "door" to this fold in verse 1 is not to be confounded with the door to salvation in verse 7, which is Christ Himself. The door is the divinely official entrance of the true Shepherd, contrasted with the claims of false prophets who "climbed up some other way." The "door " for Israel's Shepherd was that He should be of the seed and city of David, with all the moral and official qualifications marked in the promises of God throughout the prophets. Christ entered by this "door"-He fulfilled these promises, and met all the divine requirements. Hence, when He presented Himself for His public ministry (Matt. 3:) He was openly recognized in a threefold way:-the voice from heaven," This is My beloved Son;" the descent of the Holy Ghost -abiding upon Him; and the human testimony of John the Baptist as an instrument making Him known as the Lamb of God, the Sou of God. The Porter, then, was the one who had charge of the door-the one who could authoritatively declare that Jesus was indeed the Christ-the Shepherd of Israel. In a subordinate sense this could be John the Baptist, but of course, the true Porter, the only one with authority, is God Himself.

We would hardly say there was "connection," in thought, between the Porter in John 10:and the opening of the door in Rev. 4:1. Though of course it is God who opens this too, and it is Christ who is before us there-the Lamb.

The " other sheep " of John 10:are the Gentiles who are brought to Christ, not however into the "fold" of Judaism, but into the "flock" of Christianity. We need hardly say that baptism has nothing to do with admission into this flock.

The open door of Rev. 3:8 seems plainly to be a door for service (see 1 Cor. 16:9) and has no direct connection with the passage we are considering.

Ques. 4.-What should be the primary object on coming together on the first day of the week,-worship, the remembrance of the Lord, or the breaking of bread ?

Ans.-It would be difficult to sever these objects in our minds, if we come together properly to break bread, it must be in remembrance of Christ and this will surely produce worship. The disciples came together to break bread (Acts 20:7) The act of breaking bread was the purpose of their coming together, but purely in remembrance of Christ.

In this connection we would earnestly call attention to the meeting for breaking of bread. We have instruction at the Bible Readings, we have unburdened our hearts at the Prayer Meetings, and having judged our walk, we come with free hearts o break bread-to meet the Lord. Surely the meeting will be distinctively one for tender memories, melted hearts, and adoring worship. All teaching, exhortation, etc, will be entirely subordinate. Christ Himself will be before us, the one commanding object.
Ques. 5.-How is Matt. 18:20 fulfilled while the Lord is in leaven?

Ans.-Of course, He is not visibly present, but who that has gone to His table to meet Him has been disappointed ? Very real, very blessed, is His presence there. He is a divine being, filling all things, as God everywhere present, specially and personally so when He manifests Himself to the two or three gathered to His name.

But there is more. We too are in heavenly places in Christ (Eph. 2:) ; we also have "boldness to enter into the holiest by the blood of Jesus." (Heb. 10:) There as Man we find Him and gather around Him. It is all real to faith, not yet to sight.

The next mode by which the enemy succeeds against a soul is popularity. Balaam devised this mode of entrapping and overcoming Israel after they had left the wilderness, and were in the vigor of a new generation about to enter the land. It is important to note that whenever Satan uses a new stratagem it is the one most likely to ensnare his intended victim in the advance he has made. The aim of the world is now to flatter the people of God. They are invited to join them in social life. Woe be to the Christian when he stands so well with the world that he can be received socially. The man of God could not be popular with the man of the world, The great proof of power in a heavenly man, as typified by Israel in Canaan, is that he is an exterminator of the old inhabitant. The man in the flesh is allowed no place. Hence no one can be popular either in ministry or socially but he must in some way, compromise the truth of God. Alas, they find ' That the dead are there:and that her guests are in the depths of hell! "In this world where the Christian naturally expects opposition, it is not to be wondered at that any measure of acceptance is hailed with pleasure. Surely the enemy expected that he would have beguiled Paul and Silas when the woman with the spirit of divination so favorably proclaimed them.

The more popular a servant of God is, the less the pleasure of truth he enjoys and declares. The dan-ger of popularity is that like Israel I become corrupt-ed by the very element which commends me. The man who ministers to the human element in others, and thus calls forth commendation, is sure to increase that element in himself to his sore loss and sorrow. J. B. S.

The terms "Father," "Son," " Husband," &100:, in the Old Testament are not based on a community of nature, but only on covenant relationship, and could, therefore, be broken. In the New Testament, all is based on the possession of a common nature :we are born of God, and therefore possess His nature ; He is our Father, we His children. The Spirit of Christ dwells in us and unites us to Him-He is our Head and we are His body. Relationships thus formed cannot be broken-they are eternal. P. J. L.

Our Lord is here, under most solemn circumstances, expressing His mind as to three things:Himself; His people; the world. As to Himself, that He should be received back into the same place He left when He came into this world, in answer to God's love for it:As to His people, that they might be kept from the evil:As to the world, His solemn refusal to ask for it, because it hath not known the Father. Within the brief space of five verses He expresses His desires as to Himself, while the remainder is occupied with His thoughts as to His people, the world, and their connection with it. If we take up the last two first, how short and simple withal the story ! "I have given them thy word ; and the world hath hated them " (verse 14). The witness of Jesus here is His last witness of the world before the Father; and what a character He gives it! For, no matter how we regard it-whether as that system of things in which men find their occupation and pleasure, or over which Satan is god and prince -the Lord declares its character:that of hatred of God's work and of those to whom He has given that word. If therefore you have it hidden in your heart, that fact only brings out against you the world's deep-seated enmity.

The reason of this is, man hates God and everything connected with God. In the fifteenth chapter for all from chapter 13:to 17:is one discourse) here are three things in prominence :abiding in Christ, hated by the world, and witnessing for Christ.

Abiding in Christ is not position in Him before God, far out of reach of law and condemnation, but carrying in" my soul an abiding remembrance of what once was-a sinner under sentence of death-and of what I am now-a sinner saved by grace. It was the Samaritan leper that returned to give thanks. Having no earthly priest to go to, to distract his mind by religious ceremonies, and in the deep sense of defilement that shut him out from God's presence, he could now

"Fall at His feet, and the story repeat,
And the Lover of sinners adore."

Hence, to abide in Christ is to remain in this place. There it is God communicates the secrets of His love; and without the knowledge of deliverance from one's defiled condition by sin, there can be no worship. Judah's prince was Nahshon. Judah means praise. Nahshon-a diviner-one that can divine the mysteries of heaven, and in the knowledge of heaven's mind about Jesus can worship Him.

This is what our Lord assures us of-that the man who has this will be hated. What is it we are speaking about ? It is the thorough hatred the world has for the man abiding in Christ. So that in John 15:the three characteristic words are " abide," found in the original thirteen times in the first sixteen verses; "Hate," found seven times in verses 17 to 25; and "witness"-"ye shall bear witness" (verse 27). And He prays they may be taken not out of the world, but kept from the evil. Beloved brethren, let us, then, rather than touch the defiled and the defiling thing, realize the Lord's own awful judgment of its character. He passed through it; gave full proof to it of His eternal divinity; and yet His final word concerning it was:" O, righteous Father, the world hath not known thee." How, then, can we who have been redeemed from it find our delight in it, or in those who are of it?

As to Himself:He desires to be received as man back into the same place of glory He had with the Father before the world was. Who here would withhold Him from that place ? Is He not worthy of that place ? Were there a place higher still, would we not exalt Him there ?

God only knows how to play upon our affections. Who else could do this ?-who win our love as He ? W. H. J.

December 16th, ‘94

[The beloved writer of these lines fell asleep the day after their writing-absent from the body, present with the Lord.

CHURCH WORK. (Continued from page 55.)

Under this head we wish to say a word as to Missions, Evangelization, Sunday-Schools, Tract Distribution, &100:

These, as may be seen, are not distinctly in the Church, but rather done by members of the Church on their own responsibility,- largely, however, with the fellowship of the saints. For every faithful evangelist, whether in the home or foreign field, for every devoted Sunday-school teacher, visitor, and every tract-distributor, we would unfeignedly bless God and pray. Let us never forget this. How much they need the prayers of the Church, for their guidance and support. We need only add a few words. Would that the principles of the Church, as laid down in Scripture, were recognized by all these workers. If human machinery, human reliance, were set aside, and for them dependence upon God and subjection to His word substituted, there might be less apparent work, but oh how much more real work. We cannot refrain from warning against the unequal yoke with unbelievers in the Lord's work. The world's money is taken to convert the world; unsaved teachers are set to teach unsaved children.

Let us not be understood as criticizing the Lord's beloved and honored servants, of whatever name. We merely point out in this, the briefest way, some of the features which strike us as being evidently unscriptural. To all engaged in any work for Christ we would say, Do not forget the word of God, or the Holy Spirit. See that your seed is the incorruptible seed of the word of God, and that your methods are none but those of the Spirit of God. Distribute no tracts but those of whose scripturalness you are assured. Resort to no sensational methods to attract or divert the masses, but rather preach Christ to perishing sinners,- a full gospel, in the unction and power of the Holy Ghost. Do not seek to multiply apparent conversions, but rather leave all that to the sovereign power of the Holy Ghost, whose work alone it is. Holding up the hand, coming forward to the anxious-bench, rising for prayer,- all these and any other human methods for driving men to decision are, to say the least, most questionable, and are calculated to turn-the eye from Christ alone. Individual work with inquirers is most important, and has been blessed to countless souls. Brethren, let us awake to the work of God. The time is short.

CHURCH AMUSEMENTS.

It is in no spirit of satire that we place this subject immediately next to that of Church Work. God forbid. The theme is too solemn. The world is under judgment:Satan is blinding men's eyes while he leads them a few steps more over the brink into eternity. Hell awaits the unsaved. This earth is stained with the blood of Christ, who, when He was here, devoted every hour and moment to His Father's will. In such a world the Church must ever be a witness against the prevailing levity and indifference. How solemn, then, is it to hear men pleading for amusements – to attract the masses, to keep up the interest of the young people. The pleasure of God's people is found in the unspeakable joy of learning more of Christ. "In thy presence is fullness of joy." The craving after worldly amusements is the sure sign of an empty heart. "The full soul loatheth a honeycomb." When the heart is filled with Christ, His word and works, there is no desire for what the world calls pleasures. Not that there is to be an ascetic severity in the child of God,- far from it. "The fruit of the Spirit is love, joy." "They began to be merry." But how infinitely removed is this holy joy – this heavenly elevation of mind – from the vain levity of this poor world. Amusements in the Church do but form the taste for the fuller enjoyment of the same in the world. The Church entertainment is but the training-school for the theater. Let us hear the word of God:"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." (i John 2:15.)

CHURCH BUILDINGS.

"The first covenant had ordinances of divine service and a worldly sanctuary." (Heb. 9:9.) Solomon's temple was the fitting house for the types and shadows of the Old Testament dispensation. Christ has entered not into places made with hands, but into heaven itself; and through the rent veil has opened the way for us to enter there, by faith, and worship in the presence of God. (Heb. 9:11, 12 ; Heb. 10:19-22.) There is, then, no such thing as an earthly sanctuary now. The very thought is foreign to the genius of Christianity. Any building, then, which, by its form or furniture encourages the thought of a worldly sanctuary really misrepresents Christianity, and is a step backward to Judaism. The Church is a heavenly body, and all its testimony should be of that character. If we are pilgrims, our places of meeting should have about them nothing to contradict that fact. Simplicity should characterize them. There should be nothing to attract the attention:they should simply be convenient places of meeting, neatly kept. It is significant that we have no mention of Church buildings in the New Testament. Who ever thinks of what kind of a meeting-place the saints had at Corinth, Ephesus, or Rome ? Not infrequently the Church-meeting was in the house. (Rom. 16:5; Philem. 2.) At Troas the saints met in a room in the third story. (Acts 20:8, 9.) Paul at Ephesus made use of the school of Tyrannus, for his daily interviews with inquirers. (Acts 19:9.) As in many other things, the imitation of Rome is but too manifest in the "church architecture" of the day; and of the tendency of all this it is needless to speak. All such things are straws on the surf ace, which show the current of the stream,- the course of this world. Comment is needless on the subject of music and forms of worship in general. The spiritual mind judges as to all this.

THE MONEY QUESTION.

A glance at the reports of a Church congress, or the columns of a religious weekly, will show at once the prominence of this subject, at least in the thoughts of most persons. Turning to the New Testament, we fail to find this prominence given, though, as in all else, enough is said to guide the people of God. At Pentecost the gift of means was as liberal as the sense of the grace that had been shown. There were none that lacked:houses and lands were freely disposed of to meet the needs of the poor. (Acts 11.44,45; 4:34-37.) The effort to make this appear like the socialism of the day fails entirely when we see the unique position of the believers at Jerusalem. There were large numbers of strangers, and many poor. Needs were great and pressing; love was ardent, faith bright. But even then it was entirely voluntary, not compulsory. (Acts 5:3, 4.) The love and faith remain for all time; the conduct is left to the individual believer, though liberality is ever the mark of those who have learned of God. Community of goods is not, however, inculcated in the Scriptures, and is entirely foreign to their spirit. The rich had their duties, and the poor theirs as well, (i Tim. 6:17 ; James 1:9,10.) All able were to work that they might have to give, – not to the common purse, but to the needy. (Eph. 4:28; 2 Thess. 3:10, 12.) The needy poor (Jews) at Jerusalem were remembered and ministered to by their Gentile brethren. (Acts 11:27-30; Gal. 2:10; Rom. 15:25-27; 2 Cor., eighth and ninth chapters.) This liberality was to be shown wherever the need appeared,-even to the world, as ability was given. (Rom. 12:13 ; Gal. 6:10.) But it can be easily seen that these scriptures do not cover all the cases which seem at the present day to call for the expenditure of money.

That the object of many of these calls is proper and necessary we have no question. The Lord's servants are to be supported while they work for Him at home and abroad; necessary expenses in the securing of meeting-places have to be met; the poor have to be cared for; Bibles and tracts to be printed and circulated. But while allowing fully for all this, we are compelled to say that money occupies a very different place in the hearts of God's people than it did in the days of Paul. Now it would almost seem that the world is to be evangelized by money. Mission reports are often a column of receipts and expenditures. The problem of carrying the gospel to the heathen seems to be largely a financial one.

Far be it from us to despise the devotedness and zeal of many earnest souls; but we cannot hesitate to point out these signs of the times. Costly and gorgeous buildings for meeting-places are erected, which call for immense sums of money; large salaries are paid to brilliant and attractive preachers, who are employed in much the same way as persons engaged in secular work; unconverted singers are hired to furnish attractive music that will draw the crowd and please. To meet all these expenses there is the constant appeal for money. The unconverted are encouraged to contribute; all sorts of amusements are devised to raise money:and thus the Church, the chaste virgin espoused to Christ, is linked with the world. What wonder, then, that in this rush after money the Holy Ghost is ignored, the word of God neglected and disobeyed? "Be ye not unequally yoked together with unbelievers." Brethren, the last and least thing God needs for the carrying on of His work is money. Devoted hearts,- consecrated, instructed men of God, who, with His word in their lands, will carry His gospel everywhere,- every member of the body of Christ, in his or her place, filled and constrained by His love, doing their appointed work,- these He needs and longs for; but money cannot regenerate souls or build up saints. Why, then, make so much of money?

God's servants need to live, and it is His ordinance that they who preach the gospel should live of the gospel. "Let him that is taught in the word communicate to him that teacheth in all good things." (Gal. 6:6.) "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" (i Cor. 9:7-15.) These and other scriptures show that the servant of the Lord is to be ministered to by those who have received the Word at his hands, and by other Christians. From the unsaved they were to take nothing. (See 3 John 5-8.) Think of the incongruity, to say the least, in preaching to a company of unsaved persons, telling them of God's gift, beseeching them to accept it, assuring them they can give nothing to God till they receive Christ,- that they are enemies to God,- and then taking up a collection! Does it not make the ungodly scoff? Does it not belie the solemn truth that has been preached ?

But to return. While the servant of God is to share in the temporal things of the saints, there is not a hint of a bargain between them. To fix a salary is to degrade the whole service, and to make the laborer not a servant of Christ, but of man. He is to look to the Lord who has employed him for support,- not to his brethren. Deep may be the exercises through which he may pass to learn to trust his blessed Master, but precious and real are the results. He is free from all that he may the better serve all; and his ministry has none of the savor of a bargain, the work of a hireling, but the freshness and spontaneity of love. While the ministrations of the saints are given not grudgingly, as under compulsion, but in the sweet constraint of love, and unto Christ.

While the servant looks to his Lord for support, the Lord looks to His people to be the channels of that supply which is as unfailing as His love and care. From the form of the expression it is evidently expected that the Lord's servant should live in the same comfort that is enjoyed by those among whom he ministers. The Lord would not have His saints burdened beyond their means that His servants may be in affluence; nor would He have their appearance or circumstances to be a reproach at once to Himself and His people.

Very few and simple are the directions as to all this. "On the first day of the week let every one of you lay by him in store as God hath prospered him." (i Cor. 16:2.) At the time when Christ and His love appeal to his heart, each one was to set apart an amount proportionate to his earnings – and this was to be used for the Lord, as He might direct, – for the poor (as in that immediate case), for the Lord's servants laboring at home or abroad, or for whatever might call for such help. It was to be given "not grudgingly, or of necessity, for God loveth a cheerful giver," (2 Cor. 9:7), as He, blessed be His name, is. Besides this, all are at all times stewards of God's things, and are to minister them under His eye and for Him.

As to money for buildings, the Church is not an earthly corporation, and needs not to own houses and lands in this world. At any rate, a simple and suitable building, of moderate rent or price, would at once relieve the saints of a burden and be a testimony to our strangership here. But we will say no more on this matter:our apology for speaking of it at all must be the need of scriptural instruction on the subject. '' God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:being enriched in everything to all bountifulness, which causeth through us thanksgiving to God. Thanks be unto God for His unspeakable gift." (2 Cor. 9:8-15.)

(To be continued.)

Agony of agony !
Listen to that awful cry
Piercing through mysterious night
When cloudless sun gives out no light!
Hark! It beats 'gainst black-brass sky-"
Eli lama sabachthani! "

Agony of agony !
What the pain of Calvary ?
Not the mocking taunt nor blow,
Not the thorn that tears the brow,
Not the great indignity
Of sinners striking Deity.
Not the rods that furrows plowed,
Not the ribald soldier crowd,
Blinding first, then even hitting-
The vilest on His features spitting-
(Jew as well as Gentile spitting)
On that Face so greatly scarred,
Soon by deeper sorrow marred.
"T 'was not these that forced the cry,
" Eli lama sabachthani ! "

Agony of agony !
What the pain of Calvary ?
Never moan nor grief-fraught wail
Followed the nerve-tearing nail-
True He speaks-He is but pleading-
For His slayers interceding.
Meekest Lamb to slaughter come !
Sheep before her shearers dumb !

'Tis not shame His Spirit grieves
As He hangs betwixt the thieves;
Not the gibe of passer-by,
Nor more cruel priests that cry,
" Saviour He of others !Save
Himself He cannot from the grave."

Even not the cruel smart
Added to that gentle Heart,
When He with true human pain
Looked for pity-looked in vain.
It needed deeper agony
E'en than these to wake the cry,
" Eli lama sabachthani."

Agony of agony!
This the pain of Calvary-
Bow, my soul, in solemn awe,
From thy foot the sandal draw.
This is truly holy ground,
Here is mystery profound.
Few thy words-but let thy thought
Be with deep emotion fraught:
Tremble whilst Truth speaks to Guilt,
Telling why that blood was spilt;
Weep e'er whilst sweet Mercy's voice
Bids thy broken heart rejoice;
Praise whilst Love and Truth unite
To flood thy heart with heavenly light,-
Trembling, weeping, praising, learn-
(Let it in thy spirit burn)
Thy sins, thyself, hast caused that cry-
"Eli lama sabachthani! "

[Pause-nor shame if 'scape a sigh,
Or a tear thine eye bedews
Melting soul, and brimming eye,
Fit the scene on which ye muse.
Sighing here speaks not of grief ;
Gentle tears are love's relief.

Yea, for since I've learnt my part-
In that solemn scene I ponder
Memories of a broken heart
Tenderly must linger yonder,
Whilst, to make such visions clear,
No lens like a contrite tear.]

But e'en whilst the city's walls
Those sad echoes back are flinging,
Golden sunlight once more falls ;
And the birds resume their singing.
That dread storm is past forever,-
Past! to be repeated-never !

List !His voice again is heard
In the calm of Conqueror, sending
Forth His spirit with a word,
To His Father all commending;-
Speaks, but with no breath of sighing-
Dies, but with no sign of dying !

Thus He's numbered with the dead,
For by man no bone is broken.
God alone may bruise this "Bread"-
Man may loose love's mightiest token-
One last blow-the soldier's spear
Fills our cup with " Wine to cheer."

Nevermore shall unbelief
Put its cruel mark upon Him;
Nevermore shall pain or grief
Leave their scarring traces on Him.
Henceforth love alone shall pour
On His feet her richest store.

Sing, ye angels ! ye whose eyes
Long to scan redemption's story :
See your own Creator rise,
But now robed in other glory-
Hail your Lord your God again
"As a Lamb that hath been slain ! "

Sing ye saints, who know the bliss
Of the word, " thou art forgiven"-
Know the rapture of God's kiss;
Be ye not out praised by heaven !
Which, think ye, should love Him most,
Sinners saved, or angel host ?

"Sing, my soul! " each saved one cries,
As we sit around His table,
" Mine the song whose note should rise
High o'er all. If I were able,
Saint and angel I'd outvie,
None can owe so much as I.

'' Though my fullest song is faint-
Though my fire's but smoldering ember-
Though my praise oft turns to 'plaint-
Lord, I can at least 'remember.'
This I do as now we sup,
Break the bread and drink the cup."
"NON SUM"