" As a bird that wandereth from her nest, so is a man that wandereth from his place."-Prov. 27:8.

We were all once wanderers, far from God, for whose glory we were made, and in whose presence alone we could be truly happy. Of the misery of that wandering we need but to be reminded-its bitterness and hopelessness. The Shepherd came to seek his lost sheep-traversed the distance between us and God, at infinite cost; and finding us, has brought us home again to God. So that we can now truly say, "Yea, the sparrow has found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts" (Ps. Ixxxiv. 3). The sparrow seems to be marked in Scripture as the bird of loneliness, and of insignificance. " I watch, and am as a sparrow alone upon the housetop" (Ps. 102:7). "Are not five sparrows sold for two farthings, and not one of them is forgotten before God ?" (Luke 12:6.) The swallow is the bird of complaint and restlessness-the bird of passage" (Isa. 38:14; Jer. 8:7). How fittingly do these birds represent, in a twofold way, the lonely, worthless, restless sinner who finds a home and a nest on God's altars,-atonement and worship; and of the saint too as he looks forward to his nest, with the Lord forever !

But the wanderer has been brought back, the lonely sparrow has found society, the restless swallow has found a nest, through Him who is our altar, the One who has made peace, and by whom we worship. Now we can sing,-

" The wanderer no more will roam." Of the rest, the security, the joy of that "nest," what can we say? Is it not perfect, absolute, eternal ? Is not every longing satisfied ? and does not the heart of the wanderer find itself indeed at home in God's presence ?

The soul has found its " place "-a place of access to God the Father, of nearness – the very holiest itself, into which we have boldness to enter by the blood of Jesus. It is also in a place of relationship, for the believer is born of God, a child of God. The spirit of adoption has been also given him, whereby he cries, "Abba Father." He is also in a new position, as quickened and raised with Christ; and in Him, in the heavenly places, he is a heavenly man, with heavenly associations, heavenly destinies. This is in some sort the place of every child of God. If he wanders from it, he is like a bird that wanders from her nest.

We need not dwell upon the absolute impossibility of a child of God really getting away from the place of salvation. Thanks to infinite grace, we have been "perfected forever" by the one offering of Christ; we have "eternal life," shall "never perish"; "I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord " (Rom. 8:38, 39). What ignorance it shows of the counsels of the Father, the work of the Son for us on the cross, and the work of the Spirit in us, by regeneration, to think that the wondrous fact of eternal security in which they are united, can be by any possibility altered! There is, then, no danger, nor possibility, of wandering, in this sense.

But if it be impossible for the child of God to wander from his place of salvation, it is only too easy to forsake the place of communion. God has not only formed us for glory-to be His companions there- He has made us for Himself now, to enter into His thoughts, to enjoy His love. It is His purpose for us, His desire, that we should enjoy now all that is contained in that word communion:-the Father's love, His plans, His mind; the fullness, the unsearchable riches of Christ, whether in His Person or His work; the all-various display of truth flowing from these-in a word, the Scriptures :these are to be ministered to us by the Holy Spirit, whose delight it is. But the word of God is living and operative, and when rightly received ever produces the fruits of holiness and separation from the world. Where these are lacking, communion is impossible.

Need we say, then, that it is only too easy for the Christian to wander from his place here ? The world and the Word do not agree. Let the things of this time secure our hearts' attention, and how quickly the taste for the word of God is lost! We cannot feed on Egypt's food and manna at the same time. With a taste for the word of God gone, the soul makes no further progress. The love and grace of God, the fellowship of saints, the glad service of self-denial, are forgotten; and nothing remains but the dull routine of what has become almost a meaningless form. "Ye said also, Behold, what a weariness is it! and ye snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering :should I accept this of your hand? saith the Lord" (Mal. 1:13).

When the link of communion is once broken, the wandering has begun ; and who can tell where it will end ? David's sin, and Peter's, and that of many others, alas, only show us how far declension may go when it once begins. Nothing but the sovereign mercy of God can prevent the wanderer from plunging into that which will be an open shame. Even where such extremes are not reached, there is a barrenness, a dearth, in the soul, which destroys all true happiness. Is the reader of these lines one who has wandered from his place-his place at Jesus' feet ? He is indeed like a bird that has wandered from his nest-no rest, no comfort, no holy associations.

"Come, and let us return unto the Lord:for He hath torn, and He will heal us; He hath smitten, and He will bind us up." " I will heal their backsliding, I will love them freely:for mine answer is turned away from him " (Hos. 6:i; 14:4). There is but one way back to the place of communion, and that is to turn to the Lord, with true confession, and a simple apprehension of grace. How the Lord yearns to have His own back again! There is but one place for us, and that is the place of communion.

Closely connected with the subject of our relationship with God, is that to one another. If we are children of God, we are members of one family, and therefore brethren; if we have communion with God, we should also have it with one another. Unless there are grave scriptural reasons to the contrary, the children of God should all be together, forming in each place an expression of that church which is one body, linked in life, and by the Holy Ghost, both to a glorified Head in heaven and to one another on earth. To have such fellowship one with another, there must be therefore subjection to the Head and yielding to the Spirit. The word of God, with its truths upon this most important subject, must be our guide if we are to have righteous fellowship one with mother.

And is there anything more beautiful than a true scriptural order, not only in each local gathering of the Lord's people, but in the whole circle of fellowship ? Here grace and righteousness control; the spirit is ungrieved, and therefore engages us with the things of Christ. Or if sorrow come in, and difficulties arise, they but furnish fresh occasion for the exhibition of the all-sufficiency of the Lord, subjection to Scripture is to be absolute-yea, to one another in the Lord-but all in grace, though with firmness. What a happy place! what a fellowship! It is a nest, not a prison to hold us by its walls and bars, but a nest whose warmth and protection are ever an attraction.

But, alas, the wanderers ! The whole church of Christ should be thus gathered-not one missing, save those who for wickedness in walk or doctrine are not in their place. Instead of this, we see the flock of Christ scattered as sheep having no shepherd, following this or that leader, running here and there in hopeless and helpless confusion. Why is it ? They have wandered from their place. Individual communion with the Lord there may be, but subjection to Him as the head of His Church there is not. Hence this confusion-a confusion which it is utterly impossible for us to change. The nest has been left, the true "place" forsaken-gathering to the Lord alone, according to His word. Had every Christian in the world forsaken this place; had they gathered with one another round various rallying points-of man, or doctrine, or practice,-nay, had every believer in the world linked himself with such an association,-they would all of them have been as birds wandering from their nest. How easily the eye gets blinded by great names, and great numbers! Unless watchful, who is out of danger ?

The remedy for such wandering is the same as for the individual departure from the place of communion. We are not to seek to better the thing with which we are connected, but rather to forsake that which is unscriptural and to return to the Lord and the simplicity of Scripture. If there is joy over the returning sinner, if also there is joy over the saint coming back to communion, we can rest assured that joy is not wanting as one and another of the Lord's people return to the "place" where He is all and for all-where He and His word control by the Spirit.

But when, in great mercy, the Lord has called a number back to Himself, let it not be thought that the admonition suggested in our verse is now needless. There is only too great danger of wandering from the place of separation from the world, of subjection to His word and authority. Many may be the causes which lead to this. The personal state of soul, natural ties of affection, neglect of Scripture,- nay, even the godly desire for a wider unity amongst God's people, if unchecked by the limitations put upon it by the word of God,-any or all of these may lead to a wandering from our place. It may seem to be an easy path and a simple way of getting over many difficulties ; but easy paths are not promised, and there will be difficulties so long as we are here. Let us face them in dependence upon our faithful Lord, and not seek to avoid them by wandering.

Soon, beloved brethren, it will be a blessed impossibility to wander from our place. When we have been gathered home into the Father's house, we will go no more out forever. We will grieve the Lord no more, and give pain to one another no more. How soon that time may be here ! How rapidly the days are slipping by, and we shall hear the voice of our Beloved, " Rise up, my love, my fair one, and come away." How He will satisfy every heart then! Will one desire to wander ? Ah no! Then even now let us be satisfied with Him. Let Him fill our heart, till every restless longing is stilled; till desire for change, for more room, for anything but Himself, is gone, and we sit at His feet. The Lord bind His people to Himself, till He come!

Question 10.-Please explain John 1:45-51, especially 48-50. It is evidently Nathanael's first acquaintance with Jesus. But why should it be considered a great thing for Jesus to see a man under a fig-tree ?

Ans.-The miracle was, that when Nathanael was hidden from human sight, the Lord saw him. This at once showed Nathanael that Jesus was the Son of God. It answers literally to the scene with the woman of Samaria. The Lord discerned her spiritual condition, as he did Nathanael's actual position; and by the same divine omniscience. Hence her word, " Come, see a man that told me all that ever I did:is not this the Christ ?"

Ques. 11.-Please give some thoughts on Luke 9:57 to end.

Ans.-We do not have in this scripture the way of salvation, but that of discipleship. Of course, new birth, access to God, the sweet constraint of the love of Christ, must underlie all true discipleship. If they are not present, sooner or later, the one lacking them will turn aside. Hence our Lord tests those who would offer themselves for His service. They must expect to endure hardness, if they would follow One who had not where to lay His head. Ties of nature, no matter how strong and tender-even to burying a father-could not stand between the servant and his work. Note, it is when these right and good things are put between the servant and his Lord, when Christ is displaced, that they become a hindrance. It is similar to the passage where our Lord speaks of hating one's father and mother. When it is a question of loyalty to Christ nothing can be thought of as taking precedence of it,-not even the farewell to dear ones. But, we repeat, only the soul that knows grace can truly carry out the spirit of these teachings.

Ques. 12.-What were the divisions of Reuben, Judges 5:15, 16, and what is the spiritual truth underlying that scripture.

Ans.-The divisions of Reuben may refer to the divided sentiment prevailing in the tribe as a whole, or even in the individual. The lesson in either case is evident. A divided heart is ever a source of utter weakness. There may be great "resolves" and great "deliberations" (see Numerical Bible), but they go no further. It is significant that Reuben, the firstborn of Jacob, is thus characterized. Mere creature strength can never be whole hearted for God, and a divided heart means a weak walk. Well may we pray with the psalmist, " Unite my heart to fear Thy name." As in the answer to the preceding question, the heart must be controlled by grace, and grace alone if it is to do aught for Christ.

The same truth applies to companies of saints, or to the Church at large. Divisions not only bring dishonor on Christ, but weakness on ourselves.

Ques. 13.-"Why is the tribe of Dan left out in the sealing in Rev. 7:?"

Ans.-It could not mean that Dan will fail as one of the twelve tribes to inherit a place in the land when it is divided among them at the opening of the Millennium. In Ezekiel 48:we have not only his portion given, but one of the gates of the city named after him.
It would seem that we have in this list of twelve tribes sealed, the fact of Israel as a nation presented (twelve being the national number, Num. 17:2, 1 King 18:31, Acts 26:7) not merely for millennial blessing, but for a place of dignity and rule. When it is a question of blessing and inheritance, each tribe has its portion-"All Israel shall be saved;" but when special approval is to be marked, while national unity is preserved (two tribes given to Joseph), God would by the omission of Dan declare His judgment of those principles which had marked that tribe, both historically and prophetically.

Historically, Dan was noted for idolatry (Judges 19:30, 31, 1 Kings 12:29, 30; Amos 8:14), and idolatry of so grievous a character that it was apostasy.

Prophetically, "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." (Gen. 49:17.) This prophecy of Jacob foretells the apostasy and the deceit that will, in the last days, mark those who follow the antichrist, which awakens the longing cry of the faithful, " Oh, that the salvation of Israel were come out of Zion." (Ps. 14:7.) " I have waited for thy salvation, O Lord." (Gen. 49:18.) These characteristics of idolatry and apostasy will doubtless be found throughout the whole nation, but as they have been localized in the tribe of Dan, God would mark His judgment of that sin by omitting that tribe from mention in a place of honor, just as the descendants of Zadok were marked out for the honor of priestly service in the Lord's house, when others of the priestly family were excluded for apostasy from that privilege, though inheritors of blessing. (Ezek. 44:9-16.)

Ques. 14.-Do the expressions, "Kingdom of Heaven" and "Kingdom of God" mean the same thing?

Ans.-The first is used in Matthew only, and in parallel passages in Luke we have "Kingdom of God." In such places they would seem to mean the same thing. But underlying them there is a real difference, which many scriptures bring out. "Kingdom of Heaven" is a dispensational title, the external kingdom of an absent king-in heaven-here upon earth. "Kingdom of God" includes the added, in some respects contrasted, thought, the internal kingdom of a Person. It is used, therefore, by the apostle as a synonym for "the things of God." (See Acts 20:25; Rom. 14:17.)

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."

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.

"What is man that thou art mindful of him, and the son of man that thou visitest him? For thou hast wade him a little lower than the angels, and hast, crowned him with glory and honor. Thou modest him to have dominion over the works of thy hands:thou hast put all things under his feet:all sheep and oxen, yea, and the beasts of the field:the fowl of the air, and the fish of the sea, and whatsoever passeth through the seas." (Ps. 8:4-8.)

The beast was made out of existing material by a word-the earth "brought them forth"(Gen. 1:24):man was a distinct creation,- God's in breathing constituting him a living soul. Thus the formation of his body and this in breathing are directly from God, in strong contrast with the beast. Moreover, God' consults as to man:"Let us make man in our image, after our likeness." (Gen. 1:26.)

Man represents God, and man was created Me God, however sin may have marred the image and spoiled the likeness.

Man is a triune being, having spirit, soul, and body (i Thess:5:23; Job 10:1,11,12). The spirit is the seat of the understanding,- that is, his intellect or reason, that by which he knows, (i Cor. 2:2:)

The spirit links man with God, who "is a Spirit" (John 4:24),-is "the Father of spirits." (Heb. 12:9.)

The beast has no understanding (Ps. 32:9); and man that is in honor and understands not is like the beasts that perish (Ps. 49:20; cf. 2 Peter 2:12). "There is a spirit in man, and the inspiration of the Almighty giveth them understanding. "(Job. 32:8.) Beasts have not spirit. (Isa. 31:3.) This spirit is formed by God. (Amos 4:13, margin; Zech. 12:1:)

Soul is another thing. It is the seat of the appetites, passions,-as love, hatred, and the like. Every
beast, every fowl, and every creeping thing, has a soul (Gen. 1:30, margin), and man has it in common with them.

Spirit and soul are never confounded in Scripture. (Isa. 38:15, 16; Job 7:n; Luke 1:46, 47; Heb. 4:12.) " In whose hand is the soul (nephesh) of every living thing, and the breath (ruach, 'spirit') of all mankind." (Job 12:10.)

In one place only, where man confesses his ignorance, his vision limited to what is "under the sun," is spirit connected with beasts, and there he asks "who knows?" No answer. (Eccl. 3:19-21.) God's order is "spirit, soul, and body,"-spirit first. Had man been controlled by his spirit in Eden he would have hearkened to God and been safe, but he allowed his soul – his desires – to lead him. (Gen. 3:6.) He desired to become as God, and he became his own god:his belly is his god. (Phil. 3:19.) Soul became uppermost, and man has been soulish (or soul-led, psuchikos) ever since. See this word in Jude 19; i Cor. 2:14; 15:44, 46; James 3:15.

A good illustration of a man governed by his soul is afforded by the drunkard. A shrewd, intelligent professional man is addicted to drink. He has an excellent wife whom he loves, bright children of which he is exceedingly fond, a snug little property which he values, and all going to ruin, and he knows it as well as any one can tell him. Why does he persist in his cups ? His soul is uppermost, his appetite governs.

Death is separation of soul and body. (Gen. 35:18.) "The body without the spirit is dead." (James 2:26.) At death the body goes to the grave. (Gen. 3:19; Eccl. 12:7), and the spirit returns to God
who gave it,- that is, to hades or the unseen world. The distinction between body and soul at death is carefully maintained in Scripture. The blessed Lord's body was not allowed to see corruption, nor His soul left in hades. (Acts 2:27, 31.)

If in Ecclesiastes the view is limited to that '' under the sun," in Luke 16:19-31 the curtain is lifted, and we are allowed to look beyond. This is not a parable, as many suppose; for the Lord says "There was a certain rich man," and "There was a certain beggar." Here we see that in the unseen world some are comforted whilst others are tormented. So far as this life was concerned, of the two paths one might have preferred the rich man's, but its "end," how awful! To see this "end," however, one must be "in the sanctuary of God" (Ps. 73:17), and the gulf is fixed and impassable.

One of the two crucified thieves went at once to Abraham's bosom, for he was a child of Abraham. (Luke 23:43; Rom. 4:16.) He believed God:the other went to the place of torment, to keep company with the inhabitants' of Sodom. (Jude 7.) In hades he lifted up his eyes, being in torments," and seeth "Abraham afar off, and Lazarus in his bosom." At death the believer passes at once into the presence of the Lord, – he is "absent from the body, present with the Lord." (2 Cor. 5:8.) It is surely wondrous joy and blessing to serve Christ down here, as Paul did (Phil. 1:21); but there was something still better, '' far better, "and that was to be with Christ up there,- "To depart, and to be with Christ, which is far better." To live and serve Christ was precious,-"to die is gain,"-gain because death would take him to be with Christ:in that sense death is a servant, as Paul, Apollos, etc. (i Cor. 3:22.) So that "death is ours," along with the other seven servants there mentioned.

The glorified body he does not receive until the Lord comes (Phil. 3:21; i Cor. 15:52), but the body is not the man, since there may be "a man in Christ, out of the body." (2 Cor. 12:2, 3.) Peter was soon to "put off" his body (2 Peter 1:14); and, as we have seen, the believer is "absent from " his body, when "present with the Lord."

Both Lazarus and the rich man, in Luke 16:, were without bodies, and both conscious, – one comforted, and the other tormented. Thus death is not ceasing to exist. These two did not cease to exist at death, but went to their several abodes, where the gulf was "fixed." "After death the judgment." (Heb. 9:27.) The wrath of God abides on the unbelieving. (John 3:36.) It is after man has killed the body, which is as far as he can go, that God can destroy both soul and body in hell. (Matt. 10:28; Luke 12:4, 5.). The first death ends – not in extinction, but – in resurrection. "All that are in the graves . . . shall come forth . . . they that have done evil, unto the resurrection of Judgment." (John 5:29.) "And death and hades delivered up the dead which were in them:and they were judged every man according to their works. And death and hades were cast into the lake of fire.* And this is the second death, and whosoever was not found written in the book of life was cast into the lake of fire." (Rev. 20:13-15.) *This is in the eternal state, after earth and heaven have fled away.* The second death is the lake of fire, and not extinction, as the beast and the false prophet have already existed 1,000 years there, when Satan is cast into it. (Cf. Rev. 19:20, and 20:10); and the torment is day and night, for ever and ever, in the presence of the holy angels and in the presence of the Lamb. (Rev. 14:10, 2:) Thus it is clear that the portion of the believer and of the unbeliever are alike eternal, the same word being used as to both (Matt. 25:46),- a twofold and abiding witness to the righteousness of God (2 Thess. 1:5-10). On the one hand the eternal fire from which, as a brand, the believer has been snatched; on the other, the eternal glory which has been despised by the sinner.

All such passages as Mal. 4:i, 3, refer to the punishment of the wicked on earth, and have to do with the first death, not the second. All the subjects of those judgments must hear the Son of God, and come forth (John 5:29) and stand before the great white throne. (Rev. 20:12.) They are judged according to their works,- a discriminative judgment (Luke 12:48), which would be impossible if extinction were their common doom.

Existence is not life. The rock exists, but it has not life. The Egyptian of 3,000 years ago exists in the Smithsonian Institute, at Washington, in the form of a mummy, but he does not so live. Life really and fully consists (i) in the possession of all the faculties; (2) their exercise in the sphere God has appointed; and (3) for the purpose God intended.

The sinner has not God in view, does not live for God, so is dead in trespasses and in sins. (Eph. 2:1,5.) So is the Christian widow who lives in pleasure:"she is dead while she lives." (i Tim. 5:6.)

He who has not eaten of the flesh and drunk the blood of the Son of man has no life in him (John 6:53), while he who has the Son has life (i John 5:12), has the capacity – the nature – to enjoy life as it is before God, and perform its functions, but his environment is not yet adapted to the life he has received; he has not yet "entered into life." (Matt. 18:8, 9.)

When the blessed Lord conies the external sphere will be made to correspond with the life we have received:each will be adapted to the other,- the external and the internal, – and both perfectly suited to God. That, indeed, will be "life," according to God's original purpose. (Tit. 1:2.) Happy is he who hears Christ's word, and believes Him who sent Him. He has eternal life, and will not come into judgment. (John 5:24.) Again:"Blessed and holy is he that hath part 'in the first resurrection:on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years." (Rev. 20:6.)

It may be added that the soul is never said to sleep. Sleep is but another term for death. (John 11:13, 14),- only applicable, however, to the child of God, as to whom death is abolished. (2 Tim. 1:10; Heb. 2:14, 15.) It is not really death to him:he really never dies. (John 11:26; 8:51.) No longer the king of Terrors, it may afford a special opportunity of glorifying God. (John 21:19; Phil. 1:29.)

"And hath raised us up together, and made us sit together in heavenly places in Christ Jesus, that in the ages to come he might shew the exceeding riches o his grace in his kindness toward us through Christ Jesus." (Eph. 2:6, 7.) J. B. J.

There is another principle, which crowns and governs and gives character to all others :it is charity, love properly so called. This, in its root, is the nature of God Himself, the source and perfection of every other quality that adorns Christian life. The distinction between love and brotherly love is of deep importance; the former is indeed, as we have just said, the source whence the latter flows; but as this brotherly love exists in mortal men, it may be mingled in its exercise with sentiments that are merely human, with individual affection, with the effect of personal attractions, or that of habit, or suitability in natural character. Nothing is sweeter than brotherly affections; their maintenance is of the highest importance in the assembly; but they may degenerate, as they may grow cool; and if love, if God, does not hold the chief place, they may displace Him-set Him aside-shut Him out. Divine love, which is the very nature of God, directs, rules, and gives character to brotherly love;, otherwise it is that which pleases us-that is, our own heart-that governs us. If divine love governs me, I love all my brethren; I love them because they belong to Christ; there is no partiality. I shall have greater enjoyment in a spiritual brother; but I shall occupy myself about my weak brother with a love that rises above his weakness and has tender consideration for it. I shall concern myself with my brother's sin, from love to God, in order to restore my brother, rebuking him, if needful; nor, if divine love be in exercise, can brotherly love, or its name, be associated with disobedience. In a word, God will have His place in all my relationships. To exact brotherly love in such a manner as to shut out the requirements of that which God is, and of His claims upon us, is to shut out God in the most plausible way, in order to gratify our own hearts. Divine love, then, which acts according to the nature, character, and will of God, is that which ought to direct and characterize our whole Christian walk, and have authority over every movement of our hearts. Without this, all that brotherly love can do is to substitute man for God. Divine love is the bond of perfectness, for it is God, who is love, working in us, and making Himself the governing object of all that passes in the heart. J. N. D.

Numbers is the book of the wilderness-the world as that for us. There are three books before this. We must come to Numbers-the fourth book-in God's way; that is, through these books; and His way is a perfect one.

Genesis-which means beginning-is the book that speaks of life-the book of the Father:the producer of everything.

Exodus speaks of redemption. It is the story of a people redeemed out of Egypt, whence we all come. It was the place of bondage, and we must all find it a place of bondage before we accept deliverance out of it.

Leviticus-the book of holiness. Salvation once known, He brings us to His sanctuary:we become worshipers. After all this, we come to Numbers, which gives us the journey through the wilderness. Of course, beloved, with God it is we journey. After the knowledge of God, we come to practice, and Numbers is the book of practice.

In the first three we have God's name in trinity. In the beginning of His book, Genesis, we have God as a Father. In Exodus it is the Son-a Saviour. In Leviticus-the sanctuary-the book of holiness- it is the Spirit. In the fourth book it is the creature. It speaks of the frail, the poor, weak creature. We need not fear to know ourselves when, along with this, we learn the grace of God.

Have we all here to-night got there ? Are we all born again ? Have we the knowledge of the Father? Have you all learned to cry, Father-Abba Father? Do you know what it is ? But you must also learn what salvation is. Are you able, or afraid, to say, "I am saved"? There is no presumption in it-not a bit. If you were drowning in the river, and if some one saved you, you would not think it presumption to say, "He saved me," would you ? We are saved by Christ's work alone.

The beginning of their pilgrimage was after the Passover. What does this mean ? It was the time when the judgment of God passed over Egypt, and God taught His people the way of escape. It was the last way man would take. How would the blood of an innocent lamb keep out the judgment of God?. We can read it simply. It spoke of another Lamb, and God said, "When I see the blood, I will pass over you." Are you, then, under the blood-mark? Have you, beloved friends, accepted the judgment of God against you, and looked up at the blood-marked lintel and door-post ? I deserved death; so death is my doom; but my doom is fulfilled in the death of Christ:now, therefore, death is my shelter; and so, blessed be God, that is the way of shelter still. Whatever the condition may be, we are saved by the virtue of the blood of the Lamb slain. Is this your trust now ? You ought to, you must, know that blood is the dividing line between saved and unsaved. If you trust in that, then "blessed are all they that put their trust in Him.''

But, another question. Do you know what it is to be holy? If you have known what it is to be justified, you must also learn what it is to be holy. We have it through Christ, not as righteousness which is imputed, yet Christ is the sanctification of His people -"who of God is made unto us wisdom, righteousness, sanctification, and redemption." (i Cor. 1:30.) He is the sanctification of every one that believeth
But how ?

In dropping your own righteousness, you got the righteousness of God; now drop your own holiness and you'll get holiness. This Christ-if I have a heart for Him,-and all who are saved have this, haven't they ?-look at Him! This itself is the beginning of holiness. Be true to this, and you'll be holy. All through the world here, there is what the heart of man craves naturally. Now, because He has saved us, our hearts follow Him up there, new-naturally. It is not, We must do this or that, but " If ye love me, keep my commandments, and my words." This is the way to change you, says the apostle. How ? '' From glory to glory." You begin with this -glory! "We all, with open face, beholding the glory of the Lord, arc changed into the same image, from glory to glory, even as by the Lord the Spirit." (2 Cor. 4:)

How do you get the sunshine in your face? Go and sit in it. That's all, isn't it ? Go, put your face in His sunshine, and you'll be changed from glory to glory. This is the third step-Leviticus-true holiness.

Now, until you have learned these three steps, you are disqualified to walk through the world. I am afraid this disqualifies a good many. If you have Christ for holiness, you are competent to walk with Him through the world.

Numbers is a book of warfare. You find here at the start a camp, a register, fighting men, etc. We haven't got to fight the flesh. Don't fight it! It is stronger than you, if you fight it. He says, turn
away from it; "abstain from fleshly lusts "; "reckon yourselves to be dead indeed to sin." That is faith. You can't get on one step without faith. " Reckon " (that's faith-faith is the reckoner) " yourselves dead indeed unto sin." Now how can I fight the flesh? Can a dead man fight ? You know it is an absolute impossibility. I am not talking" about the world, but about the flesh-myself. "How shall we, that are dead to sin, live any longer therein ?" That's a plain argument-we died to it when Christ died (Rom. 6:). We are alive to God in Christ. Christ did it all. He died for sin-yours and mine. Now what is my relation to Him ? I am dead by His cross. This is not experience, but I see it by faith; so the apostle says "reckon." Turn your back upon sin, and your face toward Christ, and walk on. If you feel sin in you, don't think that it is you any more. Don't fight it; run away from it. This may not seem manly, but it is God's way. Israel, when they came to the Red Sea, with their enemies close upon and around them, could not fight. Instead of God putting arms into their hands and fighting Pharaoh, He opened the Sea, and said to them, "Just walk in here; walk this way." The cast wind opened the sea, during the night. This speaks of calamity; and beloved, this calamity is the cross-the dark night of calamity that fell upon Christ. The cross ends sin before God as well as sins. You cannot change sin in yourself; you are not called to make anything of yourself. What is the Christian called to, then ? He is called to make something-everything-of Christ. Israel is four camps-three tribes in each. What does this mean ? It is our spiritual history that is here. These tribes are our picture. Look at it, then.

Judah means praise ; and Judah goes forward first. On the east side, toward the sunrising:anything in this ? Oh yes; we associate something in our minds with the East. The cast wind was the wind of the desert, and it dried up and killed everything. It is what confronts you as an enemy, this east wind- always. Is the world an easy place, or a hard place, for yon ? They were going east, and had to face this east wind. JUDAH led, and faced it. These arc types, let us remember, and every word is the word of the living God-perfect.

But the East is also the sunrise, blessed be God. The sun rises beyond the wilderness. But who is the sun ? It is Christ. That's why you journey toward the East, toward the sunrising. Although, beloved, the east wind comes from there, beyond that the sun rises. When Jehoshaphat went to fight the Ammonites (east wind), he put the singers (Judah-praise) in the front, and God gave him the victory. Judah had the trumpet-the trumpet of praise. If you sound the trumpet as the trumpet of alarm-the spirit of prayer-there is always, thank God, the spirit of praise too-prayer and supplication with thanksgiving–Judah is in the front. Judah is the lion-the great lion; who shall stir him up? I tell you, beloved, the spirit of praise is the spirit of power.

Judah is, literally, confession. But of what ? Your sins? Oh no; but of Him-what He is, what He has done; and this is praise. The nearest place to God is filled by a Man who died for the children of God. Shout out what Christ has done, and what He is to you, in the hour of trouble, and the end of the conflict is sure before you begin. He is the Captain of our salvation. If the world is against you, you need a captain. You find the world a hard place because Christ found it a hard place. Carry Christ with you wherever you go, and you'll see if it is not a hard place. But "if ye be reproached for the name of Christ, happy are ye." (i Pet. 3:)

On the other hand, if you want to know what joy is, link yourself with Christ. The story of the first Spanish martyr-I have often told it-shows us this. They made bonfires of God's people in those days ; they'd do it still, if they dared. He was being burned at the stake for Christ's sake. Thinking he might recant when partially burnt, they took him out of the fire, and took the gag out of his mouth. His reply to their inquiry was, "Did you envy me my joy?" And they thrust him in again, and quickly finished their work. Wasn't Judah-this son of Judah-sounding the trumpet ? Judah is a strong man, but he doesn't use carnal weapons-only a trumpet. His leading man was Nashon (the diviner), son of Amminadab (the people of the liberal giver).

Balaam divined in a superstitious way. The people of God do not divine naturally, but as the fruit of the liberal giver-God-who giveth to all liberally, with both hands, and with all His heart. So, if you are one of His people, you can divine; you can say to what confronts you even as an enemy, It is the messenger of God. Able to divine His ways with us by the abundance of the gifts of His grace to us, we can ever say, " My Father is above all; " " Even so, Father, for so it seemed good in thy sight." If it is an enemy who. does everything against me, still I say, The Lord sends him. If you say, But there is a black heart back of the hand that smites me, I reply, There is a loving heart back of the black one, and "all things work together for good to them that love God." If you walk with God, you'll meet the bitter wind of the desert by the glorious sunshine of His coming. How cheerfully, beloved, how happily, how holily will you meet it all thus! To be holy, you must be happy; so walk with Him, beloved brethren. In every trouble run to Him. Not very like a warrior, that ; but you'll gain the victory through Him, and get the everlasting crown that He will give you at the end. F. W. G.

THE CHURCH.–ITS ORGANIZATION.

We have said that one great hindrance to the apprehension of the Scripture truth as to this subject was its simplicity. Let us bear this in mind, as we seek to place side by side with the mis-conceptions of human reason the simple teachings of God's word.

1. Instead of the Babel of many names, Scripture gives us but the One Name,- a name above every name (Phil. 2:9),-a beautiful name (James 2:7, Gk.), which is put upon all God's people without distinction- the name of Christ. They arc called Believers (Acts 5:14), Disciples (Acts 9:i), Christians (Acts 11:26), and Saints (Eph. 1:i); but never is one of these names used to distinguish one portion of the body of Christ from another:on the contrary, they serve as links to bind them all together. Thus we have the answer as to the name of the Church organization. The names which God has given us in His word are enough:we need no others, and they would but divide and not unite us.

2. Next, in answer to the question to what form of doctrine the Church subscribes, Scripture answers, The word of God. "All Scripture is given by inspiration of God, and is profitable for doctrine." (2 Tim. 3:16.) "Thy word is truth."(John 17:17.) '' Heaven and earth shall pass away, but my words shall not pass away." (Matt. 24:35.) From these and multitudes of other passages we know that the Scriptures are inspired, that they arc truth, that they are eternal, and that they are all-sufficient. Why, then, should there be a creed? Is it to make the Scripture more plain ? "All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that under-standeth, and right to them that find knowledge." (Prov. 8:8, 9.) Can man's words state truth more plainly than God's ? Is not a creed a slur cast upon the perfect word of God ? If they were used as other writings upon Scripture, for purposes of exposition, this objection could nut be urged against them; but when they tacitly accuse Scripture of being ambiguous, obscure, or not sufficiently definite for doctrinal statements, we must reject them.

3. What does Scripture put in the place of a regularly ordained clergy, taking charge of all ministry and worship ? The Holy Ghost. He it is who dwells in the Church, His temple (i Cor. 3:16.), who teaches (John 14:26; i Cor. 2:9-16), who leads our prayers (Rom. 8:26,27; Jude 20), and praises (i Cor. 14:15). If He use instruments it is never by virtue of any office they may have:He is not confined to any one man. "All these [various gifts] worketh that one and the selfsame Spirit, dividing to every man severally as He will." (i Cor. 12:n.) We will enter more fully upon this when we come to consider the subject of worship. We would here, however, seek to press upon every conscience the immense importance of the presence of the Holy Ghost, the presence personally and immediately of a Divine Person who has absolute authority and control, whose delight it is to minister the things of Christ to His beloved people, to unfold the Scriptures, to quicken the spirit of prayer and praise, to press upon us the importance of doing all things "decently and in order." Baptism ill not be neglected; the Lord's Supper will have a place and a meaning it never had before; discipline will be administered; the graces of liberality to those in need, and fellowship in the gospel will abound if He is unhindered, unquenched.

Does this seem like begging the question? It is God's answer to the needs of His Church. He knew we would fall into utter confusion, that we would multiply machinery, that we would resort to every expedient which the ingenuity of man could suggest-all in vain, save to show our helplessness, so He gave us the Holy Ghost. Rome claims the Pope as Christ's vicar on earth, with absolute power of control and direction. This pretension Protestantism rightly rejects, but fails to see the true vicar of Christ, "whom the Father will send in my name" (John 14:26), and therefore lays itself open to the taunt of Rome for its independency and rationalism. If we grasp this truth of the Spirit's presence we have reached an answer as to what is the teaching of Scripture regarding the organization of the Church; and we might put that answer in the form of a definition:'' The obedient recognition of the immediate presence of the Holy Spirit, gathering believers to the name of the Lord Jesus, subjecting them to the word of God, and taking entire control of worship, ministry, and discipline." In the proper place we will enlarge upon the various features we have pointed out:at present we would call attention to the simplicity and yet sufficiency of this organization. Is anything lacking? Will contingencies arise not provided for? Impossible! The name of Christ; the presence of the Holy Spirit; the word of God to guide:- thus organized a company of believers is ready for any duty or privilege; and no emergency can arise that will call for any new machinery. The Holy Spirit is all-sufficient.

Let us dwell upon this. The distinctive characteristic of the Christian dispensation is the personal and abiding presence of the Holy Spirit. Faith is shown by counting on this presence. Human organizations, no matter how wisely effected and administered, are a hindrance to the manifestation of the presence and power of the Holy Spirit. We know this is not believed by many conscientious Christians, but can only appeal to Scripture for justification, and entreat them to make trial of God's order, reminding them too of their responsibility so to do.

(To be continued.)

I beg you to think much of the younger brethren, those less confirmed in the faith, and to surround them with your care and your affection; it is just they who have need of it. God adds His blessing when one acts in charity. He Himself is in the power of His blessing, and the feeblest hearts are established.-J. N. D.

Trouble, affliction, and sorrow come to all,-to the world and to the children of God. Persecution for righteousness' sake is wholly unknown by the world:it is the peculiar portion of those who believe in Christ, and who live godly in Him. There is another form of suffering which the Word calls chastening, and which is also the portion of those who believe in the Lord Jesus. From whatever source the believer's trials and sufferings may come, he has this blessed assurance that "All things work together for good to them that love God." God often calls His chosen ones to endure losses and want in ways which are exceedingly humiliating. We are proud; we want to get on in the world; to prosper and have success like the world; and yet how often in mercy and love and grace does the Lord cause our labors to come to naught, and permit the failure of our cherished hopes and plans. Sometimes we find ourselves hedged in, shut up, kept from success by barriers which only God can remove.

"Behold, we count them happy which endure." "If ye endure chastening, God dealeth with you as with sons." "Thou therefore endure hardness as a good soldier of Jesus Christ." How happy are they who endure humbly, patiently, submissively, what the Lord is pleased to send. We cannot, in our own strength; we can only put our hearts into the hands of Him to whom we belong. Our hearts may grow faint and weary, but He will be with us. '' The Lord is very pitiful, and of tender mercy." " Weeping may endure for a night, but joy cometh in the morning."

It should not so much concern us to get rid of trial as to profit by it. Are we pleasing our God in it? Do we know that we are casting ourselves wholly on Him ? – or are we in a maze of doubt and fear and anxiety to get into a more comfortable place, and seeking to satisfy our hearts with creature comforts apart from Him ? Trial we may be sure is from God.

We may be sure, too, that affliction and loss can be made for us, by His power and grace, far better than any amount of earthly prosperity and worldly peace. "He knoweth them that trust in Him." Are you doing that ? J. W. NEWTON.

It was after the Egyptians had left the room, that Joseph made himself known unto his brethren. It was through closed doors that the risen Lord came to His disciples. If we are to enjoy communion with Him, the world must be shut out. "A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed." The name of Luz (separation) was changed to Bethel (House of God). Mere negative separation may be pharisaism; it must be unto God to really keep us from defilement.

THE CHURCH. — ITS MINISTRY. (Continued from page 272.)

(3) Having seen the various classes of ministry, we are now to inquire whence comes the power for its exercise. And this brings us, again, face to face with that most evident fact, which is also most constantly ignored, that the Holy Spirit is present in the Church as the only power for ministry, of whatever kind. This is, in a way, admitted by all evangelical Christians, only to be practically denied by the various schemes for usefulness adopted in the different denominations.

What is power ? Is it the eloquence that attracts and holds multitudes under its spell ? The apostle answers for us-"And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God." (i Cor. 2:4, 5.) Here, as in other things, '' that which is highly esteemed among men is abomination in the sight of God, "Who "has chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; . . . yea, and things which are not, to bring to naught things which are; that no flesh should glory in His presence." (i Cor. 1:27-29.) We measure power by work done, not by the show made. The work of an evangelist is that of bringing souls to Christ. One maybe a very attractive and eloquent preacher; he may draw thousands to hear him; nay, large numbers may profess to have been saved under his ministry; but the only test of his power is whether souls have been truly saved. If that has been the case, then we know that the Holy Spirit has been at work; for new birth is His work alone, by the word of truth, no matter what instrument may have been used. So, too, with the teacher. He may be a learned man, a scholar, as was Moses in all the learning of the Egyptians, and yet be without power to impart in any living way the unsearchable riches of Christ. "The things of God knoweth no man but the Spirit of God." (i Cor. 2:2:) There may be the greatest accuracy of Scriptural doctrine, without one particle of power.

The same may be said of the pastor. One may be never so well qualified naturally to sympathize with, guide, cheer, and admonish his brethren, and yet fail in every particular to accomplish anything for God Power in an evangelist is shown in the conversion of souls; in a teacher, in the divine instruction and upbuilding of the people of God; and in a pastor in their true, real shepherding. We repeat-alas! that we all profess to believe it, but so little realize it- that there is not one particle of power apart from the operation of the Holy Spirit. "Now there are diversities of gifts, but the same Spirit, . . . For to one is given, by the Spirit, the word of wisdom ; to another the word of knowledge, by the same Spirit; to another, faith by the same Spirit; to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues:but all these worketh that one and the self-same Spirit, dividing to every man severally as He will." . . . And God hath set some in the Church; first, apostles; secondarily, prophets; thirdly, teachers; after that miracles; then gifts of healings, helps, governments, diversities of tongues." (i Cor. 12:4, 7-11, 28.) The very mingling, in these verses, of so-called supernatural gifts with the more ordinary ones, is significant. Is it not meant to show us that in the things of God all operations are supernatural? that the true exercise of the gift of teaching is as much a divine function as the working of a miracle? and that the one requires the Holy Spirit as much as the other? Were this truth acted upon, we would see less dependence upon man and more upon God. We would see more true prayer, more deep self-judgment, and we would, as a result see more divine power exercised. Man's power, alas! is like Saul's armor for David, only a hindrance. How often must God strip His people, as in Gideon's day, of all earthly strength, showing them that the treasure is in earthen vessels -and vessels to be broken at that-that the excellency of the power may be seen to be of Him alone. (Judg. 7:1-20; 2 Cor. 4:5-10.)

Let it not be thought for a moment that we would despise knowledge in its true place. Ignorance is no more power than knowledge. There is no virtue in ignorance. Let the man of God be a diligent student. If he is well instructed in human knowledge, it can be of great value. The only danger is in substituting this knowledge for the power of God. Beautiful it is to see the man of learning, laying it all at the Lord's feet, and, as an empty vessel, waiting to be filled and used by Him. But we will leave this portion of our subject as one upon which we need, not instruction, but exhortation, not theory but practice. May God awaken His servants afresh to see where their weakness and their power lies.

(4) We come now to that which is closely related to what we have just left-apparently the same subject. If the source of all ministry is an exalted Christ, and the Holy Spirit is the only power, the whole question as to its exercise would seem to have been settled. And such, we are persuaded, is really the case. A Christ-given and a Spirit-used ministry is assuredly all that the Church of God needs. And yet just here we are brought face to face with a subject which perhaps more than any other, demands our earnest and prayerful examination,-a subject which claims attention from its great antiquity, as well as its great and overshadowing prominence in the present economy in the professing church. We mean the clerical system, which rests upon ordination for its authority. This system had its beginnings in the early church; it was practiced, no doubt, very soon-perhaps immediately-after the times of the apostles. It has taken root so deeply in the very organism of the professing Church that none of the deliverances granted by God to His beloved people from time to time, have availed to loose its hold. It has survived the reformation under Luther, when the Church received again in clearness the foundation truth of justification by faith; it remained after the great awakening of the eighteenth century had revived the people of God. It flourishes amid the gorgeous ritualism of the Roman and Anglican establishments, and no less does it thrive surrounded by the inornate simplicity of Presbyterianism and the independency of Congregationalism. We see it accompanied by all the pomp of ecclesiastical splendor-robes, music, anointing, and all the circumstance devised by man's ingenuity, and borrowed from all times and all religions:we see it also in the simple "laying on of hands," or the modest "minute of approval "in some religious society. Nay, had we eyes to see, we might doubtless trace it in the entirely informal "recognition of gift," which carries with it the weight of authority not divine.

Well may we pause and examine this system. Its very universality demands this, and the fact that it confronts us when we seek to establish the simplicity of scriptural order. Can it be true that what bears the test of orthodoxy so well-"Semper, ubique, ab omnibus "-always, everywhere, and by all observed-is after all a human invention entirely contrary to the spirit and teaching of the word of God ? In all humility, but in all firmness, our reply must be, Yes.

Man is slow to believe God. Even the saved soul finds roots of unbelief still remaining. It is hard to trust, and to go on leaning upon an invisible arm. There can be but little doubt that this unbelief on the part of God's people-this unwillingness to lean upon Him alone, has been the origin of all the various substitutes which put something visible between God and the soul-some visible authority, some one who has official right to speak for God. Coupled with this is the principle of succession-the power to hand down from one to another the authority originally received from God. It makes very little difference through whom this succession comes-whether through bishops, the successors of the apostles, or through the ministers and elders who received their ordination at the hands of the apostles-in either case the principle of succession is established, and in favor of this principle there is no scripture, but very much against it.

Succession denies the cardinal truth that the Holy Spirit is just as really present and as fully active now as when He first descended to form the Church at Pentecost. Instead of teaching us the presence of the One who is all-sufficient to call, equip, and sustain the servants of Christ, it points us back through the intervening centuries-centuries filled with all manner of unspeakable departure from God-to the original call of faithful men set apart for a special work, which work ceased on the establishment of the Church.

If we ask for Scripture for this, we are pointed to the various passages which speak of ordination in the Acts and the epistles. We must therefore take up these scriptures, and sec what they have for us on this subject.

"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee." (Tit. 1:5.) The word translated here " ordain " is χαθιστημι, meaning to establish, or set up. It is translated "ordain" also in Heb. 5:i; 8:3, referring to the high-priesthood. We have the same word, variously translated, in Matt. 24:45-made ruler; Luke 12:14-made judge ; Acts 6:3-appoint over this matter. It is the word of most frequent occurrence in connection with the establishment of authority. In Mark 3:14 – "And He ordained twelve, that they should be with Him "-the word is simply made, πoίεω; i Tim. 1:12, "Putting me in the ministry," the word is here "place," τιθημι, translated in chapter 2:7, ordain. The same word is used also in Acts 20:28-"over which the Holy Ghost hath made you overseers,"-and in i Cor. 12:18-"God hath set the members, every one of them, in the body as it hath pleased Him." It is interesting to note that every one of these passages refers to God's act, whether it be putting the apostle into the ministry, placing elders over the church at Ephesus, or setting all the various members in the body according to His pleasure.

In Acts 14:23 we have another word-χειρoτovεω:"And when they had ordained them elders in every church." In 2 Cor. 8:19 the same word is translated chosen, which is a more literal rendering, as it means to stretch out the hand, to point out or designate a particular person.(Some authorities would suggest the idea of raising the hand, as in voting, and deduce from this the election by the people of their officers!) These are the passages which refer to ordination. We must now look at the persons ordained, and the manner of their induction into office. This latter is said to have been by the laying on of hands. This expression is used frequently in the gospels, as showing our Lord's manner of healing. The significance of the act seems to be that of taking possession of for the bestowment of blessing. In the Acts we have it used in connection with the bestowal of the Holy Ghost.(Acts 8:17, 18; 19:6.) The thought of conferring something is evident here as well as in the case of Timothy, (i Tim. 14:14;* 2 Tim. 1:6,) where a gift was actually bestowed in this way. *It was by prophecy-a supernatural pointing out-with laying on of hands.* No sober student of Scripture would claim such a thing from ordination now.
When the deacons were appointed by the apostles, (note, not by the saints, but by the apostles,) " they prayed and laid their hands on them." (Acts 6:6.)

In Acts 9:12, 17 the act is one of bodily healing, and typically of spiritual; while in Acts 13:3 it was the act of the saints, expressive of fellowship in the work to which the apostle Paul, and Barnabas, had been called by the Holy Ghost. The lesser surely could not have ordained an apostle.

In i Tim. 5:22 he is exhorted to "lay hands suddenly on no man," to identify himself with no man until he was clear as to his worthiness, whether for fellowship, service, or office.

The passage in Hebrews 6:2, we need hardly say, from its connection, refers to the Old Testament practice of laying on of the hands of the worshiper upon the victim, designating it as his substitute, and thus identifying himself with it. (Lev. 1:4, etc.)

The persons ordained were deacons, elders, and bishops. Acts 6:1-6, in connection with i Tim. 3:8-13, where there seems to be an allusion to Stephen in verse 13, makes it quite clear that the seven appointed by the apostles to care for the distribution of temporal means were deacons. Titus 1:5-7 shows beyond a question that elders and bishops were the same persons. Sec, also, the parallel passage, i Tim. 3:i, 2, and Acts 20:28, where the word " overseers " is but a translation of επισχoπoς, bishop. We have really, then, but the one case of bishop or elder to examine.

Elder is a word that has descended from the patriarchal times of Israel.(Ex. 3:16.)The family was the model of government, and in the family the father, as the elder, had authority. This was transferred to the nation, where the heads of houses became the heads of the nation; and in this sense we have frequent mention of the word in the gospels and Acts. (Matt. 26:3, 47, 57, 59; Acts 4:5, 8.) In Acts 11:30 we have the first application of the word to the leaders in the Church of God, and thereafter it is quite frequently so used. (Acts 14:23; 15:2, 23; 20:17; i Tim. 5:i, 19; Tit. 1:5; i Pet. 1:; 2 John 1:)

Just here we might call attention to the distinction between elders and bishops. Elder was, as we have seen, the ordinary title of the leading people among the Jews-the rulers. It means simply an older person, and is used apart from the idea of office in such passages as i Tim. 5:i, 2 (where we have elder women, the feminine form of the word); i Tim. 5:19; i Pet. 5:i; 2 John 1:; 3 John 1:Older men were naturally the ones qualified for oversight; and from them the apostles appointed bishops or overseers. Elder, then, designates the person, and bishop the work to which he was called. From what we have seen, the terms were used interchangeably.

We have now the material before us from which to gather the teaching of Scripture as to ordination and office in the church of God.

We find that Titus was left in Crete for the purpose of establishing elders or bishops in every place. The qualifications are given-the same as in i Tim. 3:There is no mention of laying on of hands by Titus, nor by Timothy, in connection with the description of the qualifications of a bishop. It is inference indeed-probable, we might say-that Timothy ordained elders; and it would be further inference that this was by the laying on of hands. Taken, however, in connection with the ordination of deacons, to serve tables (Acts 6:1-6), where hands were laid upon them by the apostles, there is no reason for opposing the thought that Timothy or Titus did set apart elders as bishops in this way. The important point to guard, however, is that this laying on of hands was not exclusively applied to ordination, but was, as we have seen, a simple and ordinary act accompanying healing, the gift of the Holy Ghost, identification and fellowship in service. Paul and Barnabas indicated God's choice of elders in every assembly. (Acts 14:23.) Here, again, there is no mention of laying on of hands, though it might naturally accompany the choice. The omission is significant, as showing how comparatively unimportant the act was.

One thing, so far, is clear-that the appointment of elders was restricted to those who were especially commissioned by the apostle. So far from this showing that succession in office was contemplated, it does the reverse. Neither Timothy nor Titus were elders or bishops. Timothy was a young man. We never read of elders or bishops ordaining their successors. There is no hint of such a thing. Ordination then was an apostolic act, clone either directly by the apostle or by those commissioned to act for him.

It is important to note that the name and functions of the elder were derived from Judaism, and that the synagogue furnished the model for this office. We should not overlook the fact that the book of Acts is a history of the transition period from Judaism to Christianity, and that many Jewish practices were permitted during this time to make the change as gradual as possible. Timothy was circumcised. (Acts 16:1-3.)The decree sat Jerusalem(Acts 15:), while they declared freedom from the ceremonial law, forbade those practices which would stumble the conscientious Jew-eating strangled things, and blood. Every Sabbath the apostle went into the synagogue to preach. What wonder, then, that in establishing the assemblies he should, under divine guidance, have set up elders to rule? God was tenderly caring for his beloved people, and would give them no needless shocks. This is the thought underlying the whole book of Acts.

But where have we a hint that ordination was to go on ?i Corinthians is pre-eminently the book of church order, and yet we have no mention of church officials. The house of Stephanas(i Cor. 16:15, 16) addicted themselves to the ministry of the saints, and the brethren were exhorted to recognize by obedience their devoted service. In i Thess. 5:12, 13 we have the same thought. Office and ordination are not even suggested. In Phil. 1:i bishops and deacons are mentioned, but only as part of the assembly at Philippi, to share with the rest the precious unfoldings of Christ in that epistle.

As the Church emerged from the influence of Judaism, it laid aside the swaddling-bands of customs which were appropriate only to a state of infancy, and was left free to be guided and controlled by the Holy Spirit alone. While we bless God for the apostles-the visible representatives of Christ's authority on earth-we recognize that they were connected with the foundations of Christianity, and were never intended to be perpetuated. They have given us the inspired epistles. They nourished the infant Church, and they are now waiting with the Lord until He comes. Then their names will be displayed in the twelve foundations of the heavenly city. But there is not a whisper of Scripture that they have representatives upon earth.

But with the presence of the apostles goes ordination to office, as we have seen. Having passed from under the care of inspired men on earth, the Church has likewise passed from that which was a witness of that care.

So then we are left, not in a state of ruin or incompleteness, but as God intended we should be left, with the Holy Ghost as the only representative of divine authority, and the word of God our all-sufficient guide. The gifts remain, gifts of oversight, as well as of teaching; but the office, the designation by apostolic authority of a certain person for a certain place, has passed. It is well, too, to remember that gift was always distinguished from office even in the apostles' days. They never ordained men to preach or to teach, but only to take charge in the Church. A deacon might preach as did Stephen (Acts 7); not, however, because he was a deacon, but because he had a gift from Christ. An elder might labor in word and doctrine (i Tim. 5:17), not because he was an elder, but because he had the gift. The exhortation in Rom. 12:6-8 was to saints, not to office bearers:- "Having then gifts differing according to the grace that is given to us,'' etc.

It may be urged that the apostle provides for succession in 2 Tim. 2:2. "The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." But a glance will show that it was the truth which Timothy had received he was to transmit to faithful men – a responsibility which remains for all time.

We are living in times of ruin. That which came so fair from the hands of the Lord, has become so
mutilated as to be practically unrecognizable. The allure is ours, and ours alone. Even now the Church should be "as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." Her failure, we are persuaded, is not due in any degree to the lapse of ordination of any kind whatever ; but to the want of obedient recognition of the Lord's authority and the presence of the Holy Spirit.

If the Church were just as God would have it today, we are persuaded we would not have ordination in it.

And so we return to the wondrous simplicity of God's order for the exercise of ministry:"As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (i Pet. 4:10, 2:) If this is not enough, we can never have more.

To all objections about unworthy men thrusting themselves forward, disorder and irregularity, we can only say, if there is faith and subjection to God, there will be no such difficulties; if there is not faith, the sooner we realize it by being permitted to fall into confusion, the better. God never intended we should get on without Him. Peter on the water, sinking and crying for help, may not have been as decorous an object as his fellows sitting in the boat, but who was nearer to the Lord? Let us never exchange His all-sufficient power for the formal proprieties of a human ministry.

In closing this part of our subject we would again call attention to the fact that for godly men, whether ordained or not, who are Christ's gifts to the Church, we have only the hightest regard and affection. We recognize their gifts. We lament that they should be fettered by this system which we have been examining. Let us pray for all Christ's servants everywhere.

Question 9.-Please explain Heb. 2:2 :" The word spoken by angels." S. H.

Answer.-The phrase means the law, which was given through angelic instrumentality. (Acts 7:53; Gal. 3:19.)In Psalms 68:17, we are told they were present at Sinai. They were God's ministers to execute His judgments, and were therefore fittingly present at the giving of the law. In the first chapter of Hebrews we see the place occupied by them,- a place of exalted privilege, but infinitely below Him who is the object of their worship, 5:6. The "word spoken by angels" is contrasted with the "great salvation" spoken by the Lord and His apostles, and confirmed by the Holy Ghost. The thought is, If disobedience of the law was most surely punished, how much more will a neglect of salvation through grace result in destruction.

A heart attracted by the Lord Jesus,-by His love, His goodness, His grace, His glory, is what delivers from self. The woman of Samaria discovering this in Christ-finding herself in the presence of the Son of God in grace, forgets her fears, her sins, her shame, her water-pot-herself, and runs to tell others whom she has found.

CHAPTER V. (Continued from page 102.)

But whilst the King has not that most blessed light, and can get no further along this line of thought than his groan, "Who knoweth what good for man ?" yet there are some things in which he can discriminate; and here are seven comparisons in which his "unaided wisdom can discern which is
the better:-

1. A good name is better than precious ointment.
2. The day of death " " " the day of birth.
3. The house of mourning " " " the house of feasting.
4. Sorrow " " " laughter.
5. The rebuke of the wise " " " the song of fools.
6. The end of a thing " " " the beginning.
7. The patient in spirit " " " the proud in spirit.

Lofty, indeed, is the level to which Solomon has ' attained by such unpopular conclusions, and it proves fully that we are listening in this book to man at his highest, best. Not a bitter, morbid, diseased mind, simply wailing over a lost life, and taking, therefore, highly colored and incorrect views of that life, as so many pious commentators say; but the calm, quiet result of the use of the highest powers of reasoning man, as man, possesses; and we have but to turn for a moment, and listen to Him who is greater than Solomon, to find His holy and infallible seal set upon the above conclusions. "Blessed are the pure in heart,- they that mourn,- and the meek," is surely in the same strain exactly; although reasons are there given for this blessedness of which Solomon, with all his wisdom, had never a glimpse.

Let us take just one striking agreement, and note the contrasts:"It is better to go to the house of mourning than to go to the house of feasting:for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter; for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth." That is, the loftiest purest wisdom of man recognizes a quality in sorrow itself that is purifying. "In the sadness of the face the heart becometh fair." In a scene where all is in confusion,-where Death, as King of Terrors, reigns supreme over all, forcing his presence on us hourly, where wickedness and falsehood apparently prosper, and goodness and truth are forced to the wall,- in such a scene of awful disorder, laughter and mirth are but discord, and grate upon the awakened spirit's ear with ghastly harshness. Whilst an honest acceptance of the truth of things as they are, looking Death itself full in the face, the house of mourning not shunned, but sought out; the sorrow within is at least in harmony with the sad state of matters without; the "ministration of death" has its effect, the spirit learns its lesson of humiliation; and this, says all wisdom, is "better." And yet this very level to which Reason can surely climb by her own unaided strength may become a foothold for Faith to go further. Unless Wrong, Discord, and Death, are the normal permanent condition of things, then sorrow, too, is not the normal permanent state of the heart; but this merely remains question, and to its answer no reason helps us. Age after age has passed with no variation in the fell dis-cord of its wails, tears and groans. Generation has fol-lowed in the footsteps of generation, but with no rift in the gloomy shadow of death that has overhung and finally settled over each. Six thousand years of mourning leave unaided Reason with poor hope of any change in the future,-of any expectation of true comfort. But then listen to that authoritative Voice proclaiming, as no "scribe" ever could, "Blessed are they that mourn, for they shall be comforted." Ah, there is a bright light breaking in on the dark clouds, with no lightning-flash of added storm, but a mild and holy ray,- the promise of a day yet to break o'er our sorrow-stricken earth, when there shall be no need for mourning, for death no more shall reign, but be swallowed up in victory. But turn over a few pages more, and the contrast still further heightened. The sun of divine revelation is now in mid-heaven; and not merely future, but present, comfort is revealed by its holy and blessed beam. Come, let us enter now into the'' house of mourning," not merely to clasp hands with the mourners, and to sit there in the silence of Ecclesiastes' helplessness for the benefit of our own hearts, nor even to whisper the promise of a future comfort, but, full of the comfort of a present hope, to pour out words of comfort into the mourners' ears. Tears still arc flowing,- nor will we rebuke them. God would never blunt those tender sensibilities of the heart that thus speaks the Hand that made it; but He would take from them the bitterness of hopelessness, and would throw on the tears His own blessed Light, – a new direct word of revelation from Himself,- Love and Light as He is,- till, like the clouds in the physical world, they shine with a glory that even the cloudless sky knows not.

First, then, all must be grounded and based on faith in the Lord Jesus. We are talking to those who share with us in a common divine faith. We believe that Jesus died:but more, we believe that He rose again:and here alone is the foundation of true hope or comfort. They who believe not or know not this are as absolutely hopeless – as comfortless – as Ecclesiastes:they arc "the rest which have no hope." True divine Hope is a rare sweet plant, whose root is found only in His empty tomb, whose flower and fruit are in heaven itself. Based on this, comforts abound; and in every step the living Lord Jesus is seen:His resurrection throws its blessed light everywhere. If One has actually risen from the dead, what glorious possibilities follow.

For as to those who are falling asleep, is He insensible to that which moves us so deeply? Nay; He Himself has put them to sleep. They are fallen asleep [not "in," as our version says, but] through (dia) Jesus. He who so loved them has Himself put them to sleep. No matter what the outward, or apparent, causes of their departure to sight, faith sees the perfect love of the Lord Jesus giving "His be-loved sleep." Sight may take note only of the flying stones as they crush the martyr's body; mark, with horror, the breaking bone, the bruised and bleeding flesh; hear the air filled with the confusion of shouts of imprecation, and mocking blasphemy; but to faith all is different:to her the spirit of the saint, in perfect calm, is enfolded to the bosom of Him who has loved and redeemed it, whilst the same Lord Jesus hushes the bruised and mangled form to sleep, as in the holy quiet of the sanctuary.

Let our faith take firm hold of this blessed word, "fallen asleep through Jesus," for our comfort. So shall we be able to instil this comfort into the wounded hearts of others,-comforting them with the comfort wherewith we ourselves are comforted of God. What would Solomon have given to have known his?

Next, the mind must be gently loosened from occupation with itself and its own loss; and that by no rebuke or harsh word, so out of place with sorrow, but by the assumption, at least, that it is for the loss that the departed themselves suffer that we grieve, It is because we love them that our tears flow:but suppose we know beyond a question that they have suffered no loss by being taken away from this scene, would not that modify our sorrow? Yea; would it not change its character completely, extracting bitter-ness from it ? So that blessed Lord Himself comforted. His own on the eve of His departure:"If ye loved me, ye would rejoice because I go unto my Father, for my Father is greater than I." The more you love me, the less – not the more – will you sorrow. Nay; you would change the sorrow into actual joy.

The measure of the comfort is exactly the measure of the love. That is surely divine. So here, "You are looking forward to the day when your rejected Lord Jesus shall be manifested in brightest glories:your beloved have not missed their share in that triumph. God will show them the same "path of life" He showed their Shepherd (Ps. 16:), and will "bring them with Him" in the train of their victorious Lord.

3. But is that triumph, that joy, so far off that it can only be seen through the dim aisles and long vistas of many future ages and generations ? Must our comfort be greatly lessened by the thought that while that end is "sure," it is still ".very far off,"- a thousand years may – nay, some say, must-have to intervene; and must we sorrowfully say, like the bereaved saint of old, "I shall go to him, but he shall not return to me"? Not at all. Better, far better than that. For Faith's cheerful and cheering voice is "we who are alive and remain." That day is so close ever to faith that there is nothing between us and it. No long weary waiting expected; and that very attitude -that very hope – takes away the "weariness" from the swift passing days. Those dear saints of old grasped and cherished this blessed hope that their Saviour Lord would return even during their life. Did they lose anything by so cherishing it ? Have we gained by our giving it up ? Has the more "reasonable" expectation that, after all, the tomb shall be our lot as theirs, made our days bright-er, happier, and so to speed more quickly? Has it made us more separate from the world, more heavenly in character, given us less in common with the worldling? Has this safe "reasoning" made us to abound in works of love, labors of faith, and in patience of hope, as did the "unreasonable" and "mis-taken" hope of His immediate coming the dear Thessalonians of old ? For look at the first chapter, and see how the "waiting for the Son from heaven" worked. Again I ask, have we improved on this ? Can we improve upon it ? Was it not far better, then, for them-if these its happy accompaniments-to hold fast, even to their last breath, that hope, and even to pass off this scene clasping it still fondly to their hearts, than our dimmed and dull faith with-it may be boldly said-all the sad loss that accompanies this ?

Hold it fast, my brethren, " We w/io are alive and remain." Let that be the only word in our mouths, the only hope in our hearts. It is a cup filled to the brim with comfort. How they ring with life and hope in contrast with the dull, heavy, deathful word of poor Ecclesiastes-" For that is the end of all men "!

Oh, spring up brighter in all our hearts, them divinely given, divinely sustained Hope! F. C. J.

(To be continued.)

THE CHURCH.– ITS NATURE.

In many ways the name "church" is misleading, partly because of a certain historical but unscriptural meaning attached to it, and partly because the word is used in so many different ways. For instance, a building where religious meetings are held is called a church; the persons meeting there form a church; the denomination with which they are connected is a church. Similarly, we have the Church of England, or Scotland,- meaning the established form of religion in those countries. To the Romanist"the church" means the Papal system, and to the ritualist something very similar. The Evangelical will tell us that the word has a twofold significance, designated respectively as the visible and the invisible church. Thus all professing Christendom forms the visible church; while only the true "believers form the invisible.

It is therefore necessary, as well as refreshing, to from these discordant definitions to the simple word of God, and gather from it the truths as to the church.

We might remark, in passing, as has been seen from what we have already said, that upon no other subject are there more various and unscriptural views held. Indeed, we might go further, and add that perhaps fewer understand the teaching of Scripture as to the church than upon any other prominent doctrine in the word of God. The effect of this is but too apparent. Satan is always at work where there is ignorance; and the various deadly systems of error founded upon wrong teaching on this subject, to say nothing of the hurtful uselessness of the doctrines of the evangelical denominations, only show the immense importance of being clear here.

With sorrow be it added that the revival of other precious truths, such as assurance, the Lord's coming, etc., has not been accompanied by an awakening upon this theme. Sad it is to hear men devoted in the gospel, clear expounders of the word of God, telling us that they do not trouble themselves about church doctrine; that salvation is the all-important theme; and the establishment of Christians in the fundamentals all that is necessary. We see men giving chapter and verse for every statement, and dwelling upon the infallible authority of the word of God, quietly closing their eyes to its teachings upon the church, probably connected with that for which they can give no scripture authority, and apparently contented to bring others into the same relationships.

We can praise God for the revival of gospel preaching, for the spread of Scripture teaching; but in this, we may say, studied neglect of church truth, we see only cause for apprehension May we not venture to call upon those who love the word of God to take up this neglected truth, and seek by the Lord's grace to learn His mind regarding that which is as dear to Him as His own body? Nothing but blessing would result.

The word rendered "church" in our ordinary versions is not a translation of the Greek ecclesia. Assembly, or gathering, would give us the meaning; and this is at once seen to be a very general term. In fact, it is used not only for the church, but in Acts 7:38 for the congregation of Israel; and later, in the same book, for a heathen mob at Ephesus. (Acts 19:32, 39, 41.)There can be no question as to this last passage; to those, however, who include in the church believers of all dispensations, we will have to give a word of explanation later, when the contrast between Israel and the church is brought out. We must therefore look for some passage in Scripture which will qualify the word"assembly," and find one which has all the clearness of a definition:"and hath made Him head over all things to the church, which is His body, the fullness of Him that filleth all in all." (Eph. 1:22, 23.)We are, in this part of Ephesians, occupied with a risen and glorified Christ. He has been raised from the dead, proof of an accomplished redemption, and exalted to the right hand of God, all things being put beneath His feet. He occupies that position not merely as the witness of eternal redemption, not merely as the representative of His people before God, the measure of their acceptance and their righteousness; but He is there as Head of the church, which is His body. This is figurative language, no doubt; but is nonetheless clear for this reason. It suggests the closest connection, the same interests, and the same prospects. "The fullness of Him that filleth all in all" shows that through grace the church is the complement of Christ. As at the beginning, when God said, "It is not good that the man should be alone:I will make an helpmeet for him," so now God likens the church in its relation to Christ to a wife in relation to the husband,- the complement, the rounding out-amazing thought!- of the second Adam. (Eph. 5:22-33.)

The Church, then, is the body of Christ. But how and of what is this body formed? Again Scripture answers with the distinctness of a definition:"By one Spirit are we all baptized into one body." (i Cor. 12:13.) "We all" means those who have the Spirit, and His baptism marks the beginning of the Church. When, then, did this take place? "This spake He of the Spirit which they that believe on Him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified. " (John 7:39.) "It is expedient for you that I go away:for if I go not away, the Comforter will not come unto you; but if I depart I will send Him unto you." (John 16:7.) "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1:5.) "And they were all filled with the Holy Ghost." (Acts 2:4.)

These passages show us that as long as the Lord Jesus was upon earth,- until He was glorified after His death, the Holy Ghost did not come. After His resurrection He reminded His disciples of the promise- and uses this very word "baptize"-of the descent of the Spirit; and in Acts 2:, at Pentecost, we have the promised baptism. Is it not clear, then, that the Church was begun at Pentecost, not before? And does not this accord beautifully with the definition we have been looking at ? It is the body of Christ glorified; and when glorified He sent down the Holy Ghost to form this body.

Let it not be thought, for a moment, that we mean that the Holy Spirit did not act upon earth before this. Scripture is plain here. At creation, the Spirit of God brooded upon the face of the waters. (Gen. 1:2.) Before the flood God's Spirit strove with men. (Gen. 6:3.) He came upon men for prophecy or for power. (Num. 11:25, 26; Judges 6:24.) From the beginning new birth was His work, to which our Lord refers in His conversation with Nicodemus as a thing which ought to have been familiar to a teacher in Israel. (John 3:10.) But none of these is the baptism of the Spirit, uniting believers to a glorified Christ and to one another. This, as we have seen, took place at Pentecost.

Confirmatory of this is the familiar passage in Matt. 16:18:"Upon this rock I will build my church." Christ's person is the rock, the foundation, and upon that He says He will, as a future thing, build His church. This being the case, it follows that believers before Pentecost did not form part of the Body of Christ; but, lest there should be any doubt here, Scripture expressly states that the Church was a mystery, hid in God, not known in other ages. (Eph. 3:i-2:)
Until God called out Israel, He dealt with His people individually and in families. After the nation came into existence, He recognized that as the responsible body, in connection with which all earthly blessings were promised, upon condition of obedience. The Gentiles were blessed in connection with Israel (Ps. 22:23-28), not independently of them (Deut. 32:8, 9, with Ps. 72:8-ii). A simple examination of the Prophets in contrast with the Epistles will make this perfectly clear.

It only remains necessary to add that all believers since Pentecost form part of the Church. For all believers receive the Holy Spirit (Eph. 1:13); and we have already seen that by the Spirit "we all" are baptized into one body. There is no select class of specially privileged or intelligent believers. All who believe are baptized.

If the Church began to be formed at Pentecost, when will it be complete? We have seen (Eph. 5:) that the Church is spoken of as the bride of Christ. The marriage has not yet taken place:that will be when Christ presents her to Himself a glorious Church, not having spot or wrinkle or any such thing. At present she is espoused as a chaste virgin to Christ, (2 Cor. 2:2.)In Rev. 19:7 we read that "The marriage of the Lamb has come, and His wife has made herself ready"; and in Rev. 21:9, etc., we have the description of the "glorious Church,"- complete at last. This is after the second coming of Christ, and before His millennial reign. And this, then, marks the close of the Church period,- the Lord's second coming. The Church, then, is composed of all believers, from Pentecost till the coming of the Lord.

If, then, the Church is united to a glorified Christ as head; if it is waiting for the Lord's coming to take it from earth to heaven, need we say that it is meant to be not an earthly but a heavenly body? Not to "blossom and bud and fill the face of the earth with fruit," but to share with Christ in those heavenly glories won by Him for us. Israel will yet have blessing upon the earth, for that is her inheritance. The bride of Christ has other hopes, another destiny. Would that she realized it more fully.

(Continued.) CHAPTER V.

With the opening of this chapter we come to quite a different theme. Like a fever-tossed patient, Ecclesiastes has turned from side to side for relief and rest; but each new change of posture has only brought him face to face with some other evil "under the sun" that has again and again pressed from him the bitter groan of "Vanity." But now, for a moment, he takes his eyes from the disappointments, the evil workings, and the sorrows, that everywhere prevail in that scene, and lifts them up to see how near his wisdom, or human reason, can bring him to God. Ah, poor bruised and wounded spirit! Everywhere it has met with rebuff; but now, like a caged bird which has long beaten its wings against its bars, at length turns to the open door, so now Ecclesiastes seems at least to have his face in the right direction,- God and approach to Him is his theme,- how far will his natural reason permit his walking in it ? Will it carry him on to the highest rest and freedom at last ?

This, it strikes me, is just the point of view of these first seven verses. Their meaning is, as a whole, quite clear and simple. "Keep thy foot,"-that is, permit no hasty step telling of slight realization of the majesty of Him who is approached. Nor let spirit be less reverently checked than body. "Be more ready to hear, than to give the sacrifice of fools." Few be thy words, and none uttered thoughtlessly, for "God is in heaven and thou upon earth," and many words, under such an infinite discrepancy in position, bespeak a fool as surely as a dream bespeaks overcrowded waking hours. Oh fear, then, to utter one syllable thoughtlessly or without meaning, for One listens to whom a vow once uttered must be paid, for not lightly canst thou retract the spoken vow with the excuse "It was unintentional, – it was not seriously meant." His Messenger or Angel is not so deceived ; and quickly wilt thou find, in thy wrecked work and purposes astray, that it is God thou hast angered by thy light speech. Then avoid the many words which, as idle dreams, are but vanity; but rather "fear thou God."

After weighing the many conflicting views as to verses 6 and 7, the context has led me to the above as the sense of the words. Nor can there be the slightest question as to the general bearing of the speaker's argument. Its central thought, both in position and importance, is found in "God is in heaven and thou upon earth, therefore let thy words be few," – its weighty conclusion, "Fear thou God."

Now, my beloved readers, there is a picture here well worth looking at attentively. Regard him :noble in every sense of the word, – with clearest intellect, with the loftiest elevation of thought, with an absolutely true conception of the existence of God. Who amongst men, let thought sweep as wide as it will amongst the children of Adam, can go or has gone, beyond him ? What can man's mind conceive, he may ask, as well as man's hand do, that cometh after the King ? Yea, let our minds go over all the combined wisdom of all the ages amongst the wise of the world, and where will you find a loftier, purer, truer conception of God, and the becoming attitude of the creature in approaching Him here ? For he is not a heathen, as we speak, this Solomon. He has all that man, as man, could possibly have; and that surely includes the knowledge of the existence of God,- His power eternal, and His Godhead, as Romans 1:clearly shows. The heathen themselves have lapsed from that knowledge. " When they knew God" is the intensely significant word of Scripture. This is, indeed, diametrically contrary to the teaching of modern science-that the barbarous and debased tribes of earth are only in a less developed condition – are on the way upward from the lowest forms of life, from the protoplasm whence all sprang, and have already passed in their upward course the ape, whose likeness they still, however, more closely bear! Oh, the folly of earth's wisdom! The pitiful meanness and littleness of the greatest of modern scientific minds that have "come after the King" contrasted even with the grand simple sublimity of the knowledge of Ecclesiastes. For this Preacher would not be a proper representative man were he in debased heathen ignorance. He could not show us faithfully and truly how far even unaided human reason could go in its recognition of, and approach to, God, if he had lost the knowledge of God. Low, indeed, is the level of man's highest, when in this state, as the Greeks show us; for whilst they, as distinct from the Jews, made wisdom the very object of their search, downward ever do they sink in their struggles, like a drowning man, till they reach a foul, impure, diabolical mythology. Their gods are as the stars for multitude. Nor are they able to conceive of these except as influenced by the same passions as themselves. Is there any reverence in approach to such? Not at all. Low, sensual, earthly depravity marked ever that approach. That is the level of the lapsed fallen wisdom of earth's wise. How does it compare with Solomon's ? We may almost say as earth to heaven, – hardly that,-rather as hell to earth. Solomon, then, clearly shows us the highest possible conception of the creature's approach to his Creator. This is as far as man could have attained, let him be at the summit of real wisdom. His reason would have given him nothing beyond this. It tells him that man is a creature, and it is but the most simple and necessary consequence of this that his approach to his Creator should be with all the reverence and humility that is alone consistent with such a relationship.

But high indeed as, in one point of view, this is, yet how low in another, for is one heart-throb stilled? One tormenting doubt removed ? One fear quieted ? One deep question answered ? One sin-shackle loosened ? Not one. The distance between them is still the distance between earth and heaven. "God is in heaven, and thou upon earth." Nor can the highest, purest, best of human reason, as in this wise and glorious king, bridge over that distance one span! "Fear thou God" is the sweetest comfort he can give,-the clearest counsel he can offer. Consider him again, I say, my brethren, in all his nobility, in all his elevation, in all his bitter disappointment and incompetency.

And now, my heart, prepare for joy, as thou turn-est to thy own blessed portion. For how rich, how precious, how closely to be cherished is that which has gone so far beyond all possible human conception,–that wondrous revelation by which this long, long distance 'twixt earth and heaven has been spanned completely. And in whom ? Jesus, The Greater than Solomon.' We have well considered the less,- let us turn to the Greater. And where is that second Man to be found ? Afar off on earth, with God in heaven? No, indeed. " For when He had by Himself purged our sins He sat down on the right hand of the Majesty on high"; and "seeing, then, that we have a great high priest, that is passed through the heavens, Jesus, the Son of God, let us hold fast our confession." Oh, let us consider Him together, my brethren. In holiest Light our Representative sits. He who but now was weighted with our guilt, and made sin for us, is in that Light ineffable, unapproachable. Where, then, are the sins ? Where, then, the sin ? Gone for all eternity! Nor does His position vary at all with all the varying states, failings, coldness, worldliness, of His people here. With holy calm, His work that has perfected them forever perfectly finished, He sits, and their position is thus maintained unchanging. Clearly, and without the shadow of the faintest mist to dim, the infinite searching Light of God falls on Him, but sees nought there that is not in completest harmony with Itself. Oh, wondrous conception! Oh, grandeur of thought beyond all the possibility of man's highest mind! No longer can it be said at least to one Man, woman-born though He be, "God is in heaven, and thou upon earth"; for He, of the Seed of Abraham, of the house of David, is Himself in highest heaven. But one-step further with me, my brethren. We are in Him, there; and that is our place, too. The earthward trend of thought – the letting slip our own precious truth – has introduced a "tongue" into Christendom that ought to be foreign to the Saint of heaven. No "place of worship" should the Christian know – nay, can he really know – short of heaven itself. For, listen:"Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by the new and living way which He hath consecrated for us through the vail,- that is to say, His flesh,- and having a High Priest over the house of God, let us draw near," etc. We too, then, beloved, are not upon earth as to our worship, (let it be mixed with faith in us that hear). Israel's "place of worship" was where her high priest stood, and our place of worship is where our great High Priest sits. Jesus our Lord sowed the seed of this precious truth when he answered the poor sinful woman of Samaria, "The hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him." But, then, are not "words to be few"? Good and wise it was for Solomon so to speak; "few words" become the far-off place of the creature on earth before the glorious Majesty of the Creator in heaven. But if infinite wisdom and love have rent the vail and made a new and living way into the Holiest, does He now say "few words"? Better, far better, than that; for with the changed position all is changed, and not too often can His gracious ear "hear the voice of His beloved"; and, lest shrinking unbelief should still hesitate and doubt, He says plainly "In everything, by prayer and supplication, with thanksgiving let your requests be made known unto God." For He has shown Himself fully, now that vail is down,-:that He is, is revealed to faith; and a Heart we find – with reverence and adoring love be it spoken – filled with tenderest solicitude for His people. Letting them have cares only that they may have His sympathy in a way that would not otherwise be possible; and thus again He invites "casting all your care upon Him, for He careth for you." Nor is there a hint in the holiest, of weariness on God's part in listening to His people, nor once does He say "enough; now cease thy prayers and supplications." How could He so speak who says "Pray without ceasing"? Then, if, as assuredly we have seen, Solomon shows us the highest limit of human thought, reason, or conception, if we go even one step beyond, we have exceeded human thought, reason, or conception; (and in these New Testament truths how far beyond have we gone ?) And what does that mean but that we are on holy ground indeed, listening to a voice that is distinctly the voice of God,- the God who speaks to us, as He says, in order "that our joy may be full."

(To be continued.)

No WORLDLY gain, no earthly advantage, could compensate for the loss of a pure conscience, an un-condemning heart, and the light of your Father's countenance.

It was a solemn hour when "Jesus, having again cried with a loud voice, yielded up His spirit." The rent veil, the earthquake, the rent rocks, the opened tombs, were loud announcements from God that the mighty victory was won, that heaven was opened, the holiest entered, and the great sacrifice accepted!"And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned."

The body must needs be removed from the cross. Where were His apostles? And His brethren, where were they ? Had all forsaken Him ? There were yet two disciples, who, though they had feared to confess Him while He lived, now come boldly forward to render the last sad tribute of affection to His lifeless body. Joseph of Arimathea asked leave of Pilate to take Him away. It was readily granted. He went, therefore, and bought fine linen. And Nicodemus, the same who came to Jesus by night, came, bringing a mixture of spices, about a hundred pounds weight. "They took therefore the body of Jesus and bound it up in linen cloths with the spices, as is the custom of the Jews to prepare for burial." Many women were there who had followed Him from Galilee, and who had viewed from afar the whole scene of the crucifixion, among whom was Salome, the wife of Zebedee, and Mary, the mother of James and Joses, and Mary Magdalene. The two latter drew near, and sitting opposite the sepulcher, saw how His body was laid. As the Sabbath drew on, a stone was hastily rolled to the door of the sepulcher; and they departed, and remained quiet on the Sabbath, according to the commandment.

Thus Joseph and Nicodemus divided between them the honor which ought to have been shared by others; but none lent a helping hand.

"Late on the Sabbath, as it was the dusk of the next day after the Sabbath" (our Saturday evening), "came Mary Magdalene and the other Mary" (of Cleophas) "to view the tomb" (Matt. 28:i). They returned home, and, joined by Salome, "bought aromatic spices, that they might come and anoint Him." (Mark 16:1:) In the dead of the night, or early morning, the Roman soldiers still keeping guard at the tomb, " there was a great earthquake; for an angel of the Lord descending out of heaven came and rolled away the stone, and sat upon it. His look was as lightning, and his clothing white as snow; and for fear of him the guards trembled, and became as dead men." (Matt. 28:2-4.) Little sleep would Mary Magdalene have that night. Alarmed and solemnized, and probably impatient for daybreak, she at length wandered alone to the sepulcher. It was yet dark when she entered the lonely garden. All was still. The terrified guards had fled. Startled at finding the stone rolled away from the empty tomb, she ran to tell Peter and John. They hasted to the spot, and found it even so, as she had said. There lay the undisturbed linen cloths, just as they had been placed; the handkerchief that was about His head folded up separately. Peter went into the sepulcher; John followed. The Lord had more than once told His disciples that He must suffer, and on the third day be raised again. These words possibly might have been recalled to remembrance as John looked upon the empty grave-clothes. "He saw, and believed." Not from the holy writings had he learned that thus it must be:"He saw, and believed; for as yet they knew not the scripture that he must rise again from the dead." (Ps. 2:, 16:) The One who loved him was alive again, and by divine power had communicated the blessed truth to his soul. He left the abode of death, and returned home. He had the high pre-eminence of being the first of the apostles to believe in the resurrection from among the dead, and this before the Lord had showed Himself alive to Mary. Not having yet seen the risen Lord, of John it might be said, as of believers now, "Blessed are they that have not seen, and yet have believed."

Mary, seeking His dead body, lingered at the hallowed spot, and again looking into the sepulcher as she wept, saw two angels sitting there. They inquired the cause of her sorrow. It was soon told. So intently was she absorbed with the one Object of her affection, that she manifested no alarm at the appearance of the heavenly visitors. Turning back, the gardener, as she supposed Him to be, said to her, " Woman, why weepest thou ? Whom seekest thou ? " Tell me, she answered, where thou hast laid Him, and I will take Him away. "Jesus saith unto her, Mary." At the sound of that well-known voice, familiarly calling her by name, she recognized her Lord and Master:it was Himself. Her ready obedience was as beautiful as her affection. At His bidding, she hastens to carry the joyful message to His "brethren "; but, like her Lord, had to taste the sorrow of rejected testimony:"And they, when they had heard that He was alive, and been seen of her, believed not." (Mark 16:2:)

Up to the time of her first departure from the sepulcher, all must have taken place a little before sunrise. By this time another company of women were on their way to the sepulcher, bringing the aromatic spices and ointments, that they might come and anoint Him. It was very early in the morning, at the rising of the sun. (Mark 16:i, 2.) "There was Joanna," the wife of Chuza, Herod's steward, "who had been healed of wicked spirits," (Luke 8:3; 24:10); Salome, the wife of Zebedee; and the other Mary, mother of James and Joses; and other women that were with them. "And they said among themselves, Who shall roll us away the stone from the door of the sepulcher?" No men were with them. "And when they looked they saw that the stone was rolled away, for it was very great." (Mark 16:4.) But the angel who had rolled away that stone, whose look was as lightning, and before whom the guards trembled and became as dead men, was no longer sitting upon it. He was not seen thus by Mary Magdalene, when she entered the garden. "Entering into the sepulcher, they saw a young man sitting on the right side, clothed in a long white garment, and he said unto the women, Fear not ye, for I know that ye seek Jesus the crucified [One]. He is not here, for He is arisen, as He said. Come, see the place where the Lord lay; and go quickly and tell His disciples that He goeth before you into Galilee :there shall ye see him."

Matthew passes over without notice the visit of Mary to the garden. The break between verses 4 and 5; of chapter 28:is very perceptible. John supplies the parenthesis:the thread of the interrupted narrative is resumed at verse 5. With fear and great joy the women ran to bring the disciples word. As they went, the Lord met them:they held Him by the feet and worshiped Him. If the words of the women seemed to the apostles and others as idle tales, the Lord could speak to them in another and more striking way. A strange company of unearthly witnesses visited Jerusalem that day, in confirmation of the great truth of resurrection from among the dead:"Many 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:" Would the disciples still doubt ? Some did.

The Lord's heart yearned over Peter. His mission was still to bind up the broken-hearted, and to com-fort those that mourned. Peter was restored. The Lord walked miles with two sorrowing disciples, as they walked and were sad, on their way to Emmaus. He opened their eyes, and they knew Him. He showed Himself suddenly in the midst of the eleven, and those that were with them, as they sat at meat, Thomas was unhappily absent. They were troubled at His presence, but He soon dispelled their fears. He showed them His hands and His feet. Eight days elapsed, and again He showed Himself to the disciples, Thomas being; present. He was convinced and confessed Him as his Lord and his God.

They seemed to have forgotten His words, '' Tell my brethren that they go into Galilee :there shall they see Me." It might have been a fortnight or more after this message to the women, that some of His disciples had returned to their old occupations the sea of Tiberias. Why were they loitering thus on their way to the mountain where He had promised to meet them ? That meeting had not yet taken place, for "this was now the third time that He showed Himself alive to His disciples."

If it was in Galilee that He was seen of above five hundred brethren at once, they must have arrived tardily at the appointed spot. Thomas:was not the only indifferent one. In patient grace He awaited the arrival of the last straggler before showing Himself in their midst. No wonder that when they saw Him "some doubted," others worshiped. How different will the next great gathering of His redeemed ones! "He shall see the travail of His soul, and shall be satisfied.

After this He was seen of James, and lastly of all the apostles. This last interview was possibly the
longest and most important of all. The apostles were at home and at ease in His presence. They received His commandments, and spake freely together of the things pertaining to the kingdom of God. He led them out as far as to Bethany, and in parting-words of blessing was received up into glory.

Ten times had He showed Himself alive after His passion. In each case His appearing was sudden and unlocked for, without intimation or warning. He appointed, a meeting in Galilee, but neither the day nor the hour was named. We wait to see Him again, according to His promise. May we not infer that, without any premonition, He will at some unexpected moment call us up to meet Himself in the air ? We ask not for signs :enough that He who loves us has said, " Surely, I come quickly. Blessed is he that watcheth, and keepeth his garments." (From " Words in Season.") J. M.

What I desire to say briefly on this subject is to them who are subject to God and to His word. All others view and use marriage as they do all other blessings -to gratify their own pleasure, even as the beasts which eat, drink, and enjoy life without a thought of accountability to Him who has made the provision.

To you especially, my dear young brothers and sisters who naturally and rightly contemplate marriage, do I address my words. It is the most important of all earthly events in a man or a woman's life, for it is something they cannot undo, which binds them until death, which throws them together in such intimate relations that they must either sweeten or embitter each other's existence, and which entails circumstances no less far-reaching than the endless age of eternity.

How soberly and dignifiedly, therefore, we should approach it. A pretty face is a pretty thing, but how vain to be governed in such a sober matter by a pretty thing. Earthly goods and social position have their value here, but how base and degrading to let them control such a serious act.

"Marriage is honorable in all." (Heb. 13:4.) It is God who created it (Gen. 1:27), and who instituted it (Gen. 2:24); and lest, because of the higher and better things which our Lord brought in, it should be presumed that He would look down upon marriage, He attends a marriage in Cana of Galilee (John 2:), and thus sets His seal upon it.

We need therefore not be ashamed of it, though we forget not that there are higher things, endowed
with superior honor, for "there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. "(Matt. 19:12.) They refused marriage, like Paul and others, to devote themselves more undistractedly to the service of God. (i Cor. 7:32-35.)

Being then of divine establishment let us bring God into it. Let us not treat it as a matter in which we simply consult our pleasure, our fancy, or our profit. Dare you, dear young friend, launch out on such a voyage without making God your counselor? Dare you link yourself in such a tie with one who is not a child of God? "What concord hath Christ with Belial ? or what part hath he that, believeth with an unbeliever?" (2 Cor. 6:14, 15.) What an awful "yoke" that binds together an heir of God and a despiser of Christ. It would seem that if the ' heart were at all right it would make such a union utterly repulsive.

Again, even among ourselves who are fellow-heirs of the glory of God, how dare you make your own prayerless choice? – for even among the children of God there are many who would not be suited to each other in such a tie. Who knows each one to the depths but God ? Who understands fully the temperament that will match mine ? – that will be able to bear patiently with my own faults, or be a corrective to my tendencies, and thus help me on in my desire to live for Christ here? How many make a fair show at the start, but turn out miserably ? Who knows all this, and who can shield me from the host of evil but God my Father ? It is not enough, therefore, to have the approval of fathers and mothers and friends, valuable and even needful as that is for our happiness; their love is tried, but their wisdom is not far-reaching enough. The God who has created the ordinance must needs have the first and chief place in it if it is to be blest in all its length and breadth.
Oh, what mercy that even if in our lightness and the folly of ignorance and youth we have not given Him that place, His love to His dear children is such that, though we must reap what we have sown, He will yet turn all to our final blessing and profit. When our lion will is rent honey is found in the carcase.

But let me warn you in one thing:you will not find in marriage a perfect thing. Not that God did not make it perfect, but man has fallen since, and his fall has spoiled everything. The apple may still be sweet, but a worm is in it. The rose has yet. its fragrance, but thorns grow with it. Willing or unwilling, everywhere we must read the ruin which sin has brought in.

So let no one dream of those wonderful people which a diseased fancy can picture. The most godly men and women have their weaknesses and their failings; and though such be easy to bear where there is genuine love, they have to be borne. People who have fed on novels and fanciful ideas, and who have been disappointed in their own course, especially silly women, may make you think that because you have something of that sort to bear as well as to be borne with, you are one of their heroes or heroines who were unhappily married, and therefore great martyrs. Such are not your friends. Turn again to God, your best, your constant friend. Let Him speak to you:"Wives, submit yourselves unto your own husbands, as unto the Lord. . . . Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it." (Eph. 5:22-29.) Mark, He does not say, Wives, demand of your husbands that they love you; nor, Husbands, demand submission from your wives. No, for this at once would be the opposite of the grace under which we are, which never claims but gives, and finally gets its claims by ever giving. Let, then, "every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband," (Eph. 5:33); and they cannot fail to enjoy all the sweets which marriage can give in the ruined creation through which we are passing. God will be with such, and where God is there is the best of everything. There will be no " skeleton " in that house. Trials and difficulties there may, there will be, for they are an absolute necessity for our development in Christ; but where God is there is the spirit of love, of unity, of mercy, of forgiveness, of compassion and tenderness. Sweet life of companionship yet vouchsafed to us in passing through a world so full of misery. Truly "godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." (i Tim. 4:8.) P. J. L.

THE CHURCH.–ITS LOCAL ASPECTS.

Having in the previous paper seen the unity of the Church, as taught in various passages of Scripture, we come now to a most important branch of the subject.

In speaking of the nature of the Church, and its unity, we were dealing with general features common to the body as a whole. We now leave the general and come to special features. And yet we are still dealing with the Church as a whole, with features which belong to the entire body.

We saw in our last paper that the unity of the Church was not to be invisible, but that it was organic and manifest, "that the world may believe." To be manifest in any particular place, it is evident that the Church must take some form, and this is what we must now consider.

The word Church, as applied to the body of Christ, is used in three different ways. We have first '' the Church" unlimited, meaning the whole body. "Upon this rock I will build my church." (Matt. 16:18.) Christ, the Son of God, as the only foundation for His whole Church, is the thought here. '' And the Lord added to the church daily." (Acts 2:47.) Not merely the Church at Jerusalem, but to the body. "Gaius mine host and of the whole church." (Rom. 16:23.) The hospitality of Gaius extended in heart and doubtless largely in practice to the whole Church. His care for one member tended to build up the whole body. Paul persecuted the Church (i Cor. 15:9; Gal. 1:13; Phil. 3:6). Not merely the saints at Jerusalem, but through them the whole; nay, he heard a voice asking "why persecutest thou me?" (Acts 9:4, 5.) We find the word used in the same way in other passages; as Eph. 1:22; 3:10, 21; 5:23, 24, 25, 29, 31; Col. 1:18, 24; i Tim. 3:5, 15; Heb. 12:23.

Secondly, we have "the Church" limited to some special locality, as "the church which was at Jerusalem " (Acts 8:i; 11:22), or at Antioch (Acts 13:i), Ephesus (Acts 20:17), Cenchrea (Rom. 16:ii), Corinth (i Cor. 1:2), Thessalonica (i Thess. 1:i).

Thirdly, we have the plural, "Churches," giving us the gathering's collectively in any given country; as Judea (i Thess. 2:14; Acts 9:31), Galatia (i Cor. 16:i; Gal. 1:2), Asia (i Cor. 16:19), and Macedonia (2 Cor. 8:i); or more generally including sometimes all the assemblies of God, as "other churches" (2 Cor. 11:8); "the care of all the churches" (2 Cor. 11:28); "the churches of God" (2 Thess. 1:4).

In these last two usages of the word we have the thought of local assemblies as distinct from the one body of Christ viewed in its entirety. We are now to see the relation between these local gatherings and the entire Church.

We may begin by saying that there must be nothing in the local Church to contradict the truths we have been already considering. Its nature and unity must be manifested. It must be seen that it is the body of Christ, formed by and indwelt by the Holy Spirit, that all believers are members of it, united to Christ glorified, and to one another; that the Lord's coming is the hope before it, and that the name of Christ is the only one by which it is called. Furthermore, it must exhibit the unity of the body of Christ. "We have an illustration of this in the first Epistle to the Corinthians:"Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." (i Cor. 1:2.) The apostle here uses the name "church of God," which is the title of the whole body of Christ, and applies it locally, '' which is at Corinth." He describes those who are included in it, "them that are sanctified in Christ Jesus, called saints." We need not say that the term "sanctified" includes all who have a share in the work of Christ, all who are sheltered by His blood. It does not refer to personal state, but to the standing of every believer, who is also a called saint,- a saint by virtue of his calling. All then there who were believers in the Lord Jesus Christ formed the church of God which was at Corinth.

But to show that this church was not to be regarded as independent of the whole body of Christ, the apostle adds '' with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." Whatever the special needs of the particular assembly at Corinth might be, the principles which were to govern them were those for the whole church, to be applied wherever there might be the same state of things.

But more than this, the linking of the whole Church of Christ with the assembly at Corinth, as we see in the verse we are considering, shows that the whole Church was concerned in the matters to be presented to that special assembly,- that there was a responsibility which could not be evaded, and that distance from the locality did not create a severance in the Church. In other words, the truth of the one body must not be lost sight of. "Whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it." (i Cor. 12:26.) Immediately preceding this verse, we read, 5:25, "That there should be no schism in the body; but that the members should have the same care for one another." A member of the Church of Christ in Africa is just as really linked with us as one with whom we are in daily association.

This is a most important principle; for without it the various assemblies of Christ would be so many independent congregations. Corporate unity would be but the unity of "the invisible Church," and all public testimony to that held so dear by our Lord would be at an end.

The truth we are considering becomes clearer as we see the place occupied by the Holy Spirit in the whole Church and in local assemblies. As we have already seen, it is He who has formed the Church, linking believers with a glorified Head and with one another, so forming the "One Body." We are builded together for an habitation of God, through the Spirit (Eph. 2:21, 22), where the whole Church is unquestionably the subject; and in a very interesting way, linking it would almost seem the Church at large with a local assembly, we have (i Cor. 3:16) "Know ye not ye are the temple of God, and that the Spirit of God dwelleth in you ?. . . for the temple of God is holy, which temple ye are." These two scriptures show that the Spirit dwells in the whole Church; that He also, because of this fact, dwells in the local assembly.

A partial illustration of this truth would be the relation of the Atlantic Ocean as a whole to any spot upon its broad surface. The ocean would mean the whole mass, and yet we would speak of a ship as being upon the ocean, not upon part of it. The characteristics of the whole are seen in each one of its parts:nay, the word "parts" can scarcely be used, so homogeneous is the whole great mass. So it is with the whole Church and a local assembly:we have simply, as it were, located a spot on the great ocean, organically linked with the whole, and in no way to be severed from it.
Nor is all this in the least inconsistent with the exercise of discipline and all other necessary functions in a local assembly:on the contrary, the right apprehension of the truth gives power and adds impressiveness to the smallest act. Witness the apostle's words to the assembly at Corinth in the matter of dealing with the wicked person (i Cor. 5:):"In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ." Here we have the name of our Lord Jesus Christ, which has been put upon the whole Church (i Cor. 1:2, 10), and His power, which is the Holy Spirit, who dwells in the whole body. We have here, then, no act of a small body, to be taken up and reviewed by some larger and more authoritative one, but the act of the Holy Ghost, through this assembly,-an act for and binding upon the whole body of Christ throughout the world. We will dwell upon the subject of discipline in a later paper, but would call earnest attention to the principle here seen,- a principle, we are persuaded, as wide-reaching and helpful in its application as it is, alas, ignored.

If what we have just stated be the truth, it will be seen at once that Scripture does not sanction the thought of an ecumenical body of representatives, no matter in what way chosen, as being necessary to give expression and authority to any decision. It is not the Church which has authority, but God the Holy Ghost; and when He speaks, no matter through how feeble an instrument, we have the authority for the whole Church. An aggregation of all the learning and piety of the whole world could not add one iota to the weight of authority the simplest expression of the mind of the Spirit would have.

Having said this, we can add some statements by way of safeguards to prevent misunderstanding. It is the Holy Ghost alone who can give weight to any judgment of an assembly. Without Him nothing "has authority, whether it be the decision of an assembly or that of the whole Church; and faith would be shown, not in obeying such a decision, but the reverse. If God has spoken all must bow:if He has not, though the whole Church had, there could be no authority in what was said. In seeking His mind it would not show faith, but the reverse, in a local assembly to refuse the counsel and prayers of their brethren at a distance. True faith is always accompanied by humility and self-distrust; and as the Lord has made His people members one of another, as well as of His body, faith gladly accepts the help that may come through these varied channels. This same faith, also, will be ever ready to submit for examination the grounds of its decision. But these things only emphasize the truth we have been considering, that the Holy Spirit is present in the local gathering, which, is but a manifestation of the one body., and that His judgment is authoritative and final. We will recur to this subject again when have come to treat of discipline. Here it has simply been our object to show the relation between the individual assembly and the whole body of Christ, and to draw from this relationship the principles which underlie it, and which must govern us if we are to be in accord with the mind of God concerning His Church.

We have been speaking of discipline, but the same principles are found where other subjects are in consideration. For instance, in the apostle's farewell to the elders of the assembly at Ephesus, not only does he give prophetic intimations as to the history of the whole Church, but he applies to them, local officers, titles which take in the whole:"Take heed, therefore, unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the Church of God which He hath purchased with His own blood." (Acts 20:28.) Their responsibility was chiefly concerned with Ephesus, but they were to look upon their service to Christ's sheep there as ministering to the whole Church of God redeemed by the precious blood of His own Son. Ephesus was but the manifestation of the Church in that place. We have the same thought in the Epistle to the Ephesians (4:14). All gifts, whether of apostles, prophets, evangelists, pastors, or teachers, were for the edifying of the body of Christ. Some of these gifts might never be exercised outside the limits of an assembly, yet the benefit was for the whole Church. '' There are many members, yet but one body." (i Cor. 12:20.)

One other matter demands our consideration:what constitutes a local assembly? Naturally our answer would first be all the believers in a given place, as Corinth, Ephesus, and the like; and this, in the main, would be a sufficient answer. A further question would be, when there are more Christians in one locality than can come conveniently together, and they meet separately, simply for that reason, would each such meeting constitute a local assembly, an expression of the one body, or would the several meetings collectively be required to make up the local Church ? It seems plain that the question is not one for geography to settle. The whole spirit of the passages we have been examining would show that it is simply a question of manifestation of divine principles by a gathering of the Lord's people. If those principles which we have been looking at control a gathering of Christians-principles of Church unity and obedience to the truth – each such gathering would be a local assembly, an expression of the whole Church, and there might be a number of such gatherings in a single city. Naturally believers in the same locality would be much thrown together, and such intercourse would suggest mutual prayer and consultation when any question for decision should arise. But if the Lord is in the midst (and "where two or three arc gathered together in my name there am I in the midst of them." (Matt. 18:20.) His authority is sufficient to bind, and the Holy Spirit is sufficient to direct.

These truths also afford us comfort in a day of almost universal departure from divine principles as to the Church of God. Principles remain, no matter how much the Church may have failed; and these principles are presented for our guidance now, as much as when they were first given to the individual assemblies addressed in the several Epistles we have been considering. Sorrow of heart we may and should have, as we compare the present ruins with the once beautiful structure which God built; but departure of the many, failure of the Church as a whole to manifest her character and her destiny can never excuse present indifference to the truths of God. Those truths stand out in clear relief against the dark background of the wreck which has been made by man's unbelief and self-rule. May the Lord, who loved the Church and gave Himself for it, speak to the hearts and consciences of His beloved people, and constrain them, out of love and devotedness to Him, to listen to His voice and to obey it.

CHAPTER V. (Continued from page 17.)

But the Preacher continues to give, in verses 8 and 9, such counsel as he can to meet the discordant state of things everywhere apparent. "When thou seest violent oppression exercised by those in authority," he says, "marvel not; think it not strange, as though some strange thing were happening; thou art only looking on a weed-plant that everywhere flourishes 'under the sun,' and still thou mayest remember that these oppressors themselves, high though they be, have superiors above them :yea, in the ever-ascending scale of ranks and orders thou mayest have to go to the Highest – God Himself; but the same truth hold good, and He shall yet call powers and governors to answer for the exercise of their authorities. This for thy comfort, if thou lookest up; but, on the other hand, look down, and thou shalt see that which goes far to humble the highest; for even the king himself is as dependent as any on the field whence man's food comes."

True, indeed, all this; but cold is the comfort, small cause for singing it gives. Our own dear apostle seems to have dropped for a moment from his higher vantage-ground to the level of Solomon's wisdom when smarting under "oppression and the violent perverting of judgment," he cried to the high priest, '' God [the higher than the highest] shall smite thee, thou whited wall." But we hear no joyful singing from him in connection with that indignant protest. On the contrary, the beloved and faithful servant regrets it the next moment, with "I wist not, brethren." Not so in the silent suffering of "violent oppression" at Philippi. There he and his companion have surely comfort beyond any that Solomon can offer, and the overflowing joy of their hearts comes from no spring that rises in this sad desert scene. Never before had prisoners in that dismal jail heard aught but groans of suffering coming from that inner prison, from the bruised and wounded prisoners whose feet were made fast in the stocks ; but the Spirit of God notes, with sweet and simple pathos, "the prisoners heard them"; and oh, how mighty the testimony to that which is "above the sun" was that singing! It came from the Christian's proper portion, – your portion and mine, dear fellow-redeemed one,-for Jesus, our Lord Jesus, our Saviour Jesus, is the alone fountain of a joy that can fill a human heart until it gives forth '' songs in the night," even in one of earth's foul abodes of suffering and oppression. He is the portion of the youngest, feeblest believer. Rich treasure! Let us beware lest any spoil us of that treasure, for we can only "sing" as we enjoy it.

But once more let us listen to what the highest, purest attainment of the wisdom of man can give. And now he speaks of wealth and the abundance of earthly prosperity which he, of all men, had so fully tested. " He that loveth silver shall not be satisfied with silver, nor he that loveth abundance, with increase" ; and again there is the sorrowful groan, "This is also vanity." "If goods increase," he continues, "the household necessary to care for them increases proportionately, and the owner gets no further satisfaction from them than their sight affords. Nay, he who toils has a distinct advantage over the wealthy, who is denied the quiet repose the former enjoys." Carefully the Preacher has watched the miser heaping up ever, and robbing himself of all natural enjoyment, until some disaster-"evil travail"- sweeps away in a moment his accumulations, and his son is left a pauper. And such, at least, is every man he marks, be he never so wealthy, when the end comes. Inexorable Death is, sooner or later, the "evil travail" that strips him as naked as he came; and then, though he has spent his life in "selfish self-denial," filling his dark days with vexation, sickness, and irritation, he is snatched from all, and, poor indeed, departs. Such the sad story of Solomon's experience; but not more sad than true, nor confined by any means to Scripture. World-wide it is. Nor is divine revelation necessary to tell poor man that silver, nor gold, nor abundance of any kind, can satisfy the heart. Hear the very heathen cry "semper avarus eget"-"the miser ever needs"; or "Avarum irritat non satiat pecunia-"the wealth of the miser satisfies not, but irritates." But more weighty and far-reaching is the word of revelation going far beyond the negation of the king. '' They that desire to be rich fall into temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition, for the love of money is the root of all kinds of evil, which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows."

But let us pass to the last three verses of the chapter. The Preacher here says, in effect, " Now attend carefully to what I tell thee of the result of all my experience in this way. I have discerned a good that I can really call comely or fair. It is for a man to have the means at his command for enjoyment, and the power to enjoy those means. This combination is distinctly the ' gift of God.' From such an one all the evils that make up life pass off without eating deep into his being. A cheerful spirit takes him off from the present evil as soon as it is past. He does not think on it much; for the joy of heart within, to which God responds, enables him to meet and over-ride those waves of life and forget them."

This is in perfect conformity with the whole scope of our book:and it is surely a mistake that the evangelical doctors and commentators make when they seek to extract truth from Solomon's writings that is never to be attained apart from God's revelation. On the other hand, a large school of German rationalists see here nothing beyond the teaching of the Epicure:'' Let us eat and drink, for to-morrow we die." Rather does it show the high-water mark of human reason, wisdom, and experience, – having much in common with the philosophy of the world, but going far beyond it; and then, at its highest, uttering some wail of dissatisfaction and disappointment, whilst the majestic height of divine revelation towers above it into the very heavens, taking him who receives it far above the clouds and mists of earth's speculations and questionings into the clear sunlight of eternal divine truth.

So here Solomon-and let us not forget none have ever gone, or can ever go, beyond him-gives us the result of his searchings along the special line of the power of riches to give enjoyment. His whole experience again and again has contradicted this. Look at the 12th verse of this very chapter. "The sleep of the laboring man is sweet, but the abundance of the rich will not suffer him to sleep."No, no. In some way to get joy, he confesses he must have God. He combines in these verses these two ideas-"Joy" and "God."Look at them. See how they recur:four times the name of God, thrice a word for joy. Now this raises Solomon far above the malarial swamps of mere epicureanism, which excluded God entirely. It shows how perfect the harmony throughout the whole book. It is again, let us recall it, the high-water mark of human reason, intelligence, and experience. He reasons thus:(i) I have proved the vanity and unsatisfactory character of all created things in themselves, and yet can see no good beyond getting enjoyment from them. (2) The power, therefore, for enjoyment cannot be from the things themselves. It must be from God. He must give it. (3) This assumes that there must be some kind of accord between God and the heart, for God is the spring, and not the circumstances without. So far the power of human reason. High it is, indeed; but how unsatisfactory, at its highest. Consider all that it leaves unsaid. Suppose this were where you and I were, my reader, what should we learn of the way of attaining to this "good that is fair"? Shall we ask Ecclesiastes one single question that surely needs clear answer in order to attain it ?
I am a sinner:conscience, with more or less power, constantly accuses. How can this awful matter of my guilt in the sight of that God, the confessed and only source of thy "good," be settled? Surely this is absolutely necessary to know ere I can enjoy thy "good that is fair." Nay, more:were a voice to speak from heaven, telling me that all the past were blotted out up to this moment, I am well assured that I could not maintain this condition for the next moment. Sin would well up from the nature within, and leave me as hopeless as ever. I carry it – that awful defiling thing – with me, in me. How is this to be answered, Ecclesiastes ? – or what help to its answer dost thou give ?

And there is silence alone for a reply.

Once and only once was such a state possible. Adam, as be walked in his undefiled Eden, eating its fruit, rejoicing in the result of his labor, with no accusing conscience, God visiting him in the cool of the day and responding to all his joy,- there is the picture of Ecclesiastes' "good that is fair." Where else in the old creation, and how long did that last ? No; whilst it is refreshing and inspiring to mark the beautiful intelligence and exalted reasoning of Ecclesiastes, recognizing the true place of man in creation, dependent, and consciously dependent, on God for "life and breath and all things," as Paul spoke long afterwards, appealing to that in the heathen Athenians which even they were capable of responding to affirmatively; yet how he leaves us looking at a "good that is fair," but without a word as to how it is to be attained, in view of, and in spite of, sin. That one short word raises an impassable barrier between us and that fair good, and the more fair the good, the more cruel the pain at being so utterly separated from it; but then, too, the more sweet and precious the love that removes the barrier entirely, and introduces us to a good that is as far fairer than Solomon's as Solomon's is above the beasts.

For we, too, my dear readers, have our "good that Nor need we fear comparison with that of this wisest of men.

Survey with me a fairer scene than any lighted by this old creation sun can show, and harken to God's own voice, in striking contrast to poor Solomon s portraying its lovely and entrancing beauties for our enjoyment.

"Blessed be the God and Father of our Ford Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will to the praise of the glory of His grace wherein He hath made us accepted in the Beloved:in whom we have redemption through His blood, the forgiveness of sins according to the riches of His grace."

Dwell a little on this our own fair good; mark its sevenfold perfection; go up and down the land with me. Let us press these grapes of Eshcol, and taste their excellence together.

First:Chosen in Him before the foundation of the world.- A threefold cord that is, indeed, not soon broken. "Chosen," God's own love and wisdom is the fount and spring whence all flows. And that in blessed connection with the dearest object of His love-"in Him." "Before the foundation of the world." In the stability and changelessness of Eternity,- before that scene that is, and ever was, characterized by change, began,-with its mirth and sorrow, sunshine and shadow, life and death. Blessed solid rock-foundation for all in God and Eternity.

Second:To be Holy.- Separated from all the defilement that should afterwards come in. Thus His electing love is always marked first by separation from all evil. It can never allow its object to be connected with the slightest defilement. The evil was allowed only that He might, reveal Himself as Love and Light in dealing with it.

Third:without blame.- So thoroughly is all connected with past defilement met that not a memory of it remains to mar the present joy. The defilement of the old creation with which we were connected has left never a spot nor a stain on the person that could offend infinite holiness. Clean, every whit. Bless the Lord, oh my soul!

Fourth:In love.- Thus separated and cleansed from all defilement not mere complacency regards us. Not merely for his own pleasure, as men make a beautiful garden, and remove everything that would offend their taste, but active love in all its divine warmth encircles us. My reader, do you enjoy this fair good ? If you be but the feeblest believer it is your own.

Fifth:Adoption of Children.-Closest kind of love, and that so implanted in the heart as to put that responsive home-cry of "Abba, Father," there, and on our lips. Yet nothing short of this was the '' good pleasure of His will.

Sixth. – Taken into favor in the Beloved:the wondrous measure of acceptance "in the Beloved One." Look at Him again. All the glory He had in eternity He has now, and more added to it. Infinite complacency regards him. That, too, is the measure of our acceptance.

Seventh. – But no shirking that awful word,- no overlooking the awful fact of sin's existence. No;

the foundation of our enjoyment of our own fair good is well laid "in whom we have redemption through His blood, even the forgiveness of sins."

Sin, looked at in infinite holy Light,-thoroughly looked at,-and .Blood, precious Blood, poured out in atonement for it, and thus put away forever in perfect righteousness. F. C. J.

(To be continued.)

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

(Continued.)

CHAPTER III.

To bear one's shoes was the office of the meanest slave,- a strong testimony from one to whom all the nation seemed looking up at this time; but what John announces Him as to do speaks more strongly yet:Who must He be who baptizes with the Holy Ghost ? No doubt the Jews were far from having any proper intelligence with regard to the Holy Ghost; yet they knew that it was a divine influence that was here spoken of. We ought to have clear knowledge; and yet of few things perhaps in Christianity has there been more misunderstanding than of the baptism of the Holy Ghost. Indeed, the very thing with which John contrasts it here, the baptism of water, has been and is by many, nay, by the mass of professing Christians, confounded with it; and, as a necessary consequence, it has been degraded to mere unreality, subjected to man's will, made to inflate the pride of a pretentious ecclesiasticism, and to deceive the credulous victims of superstition to their ruin. While, on the other hand, many who have truer knowledge of spiritual things yet reduce the baptism of the Spirit to a temporary, often repeated influence, whose significance is in reverse proportion to its ready repetition.

It is evident that our Lord is but applying the words here when He says, after His resurrection, "John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1:5.) Here is the same contrast of water with Spirit, yet the same term "baptism" applied to each; while the Spirit on the day of Pentecost, when these words were fulfilled, did not connect itself with water, nor were those to whom they were spoken baptized with water at that time at all. It is certain, also, that these disciples were born again before Pentecost, and so that baptism was not their new birth. Scripture, if we pay the slightest heed to it, easily delivers us thus from these strange mistakes.

On the other hand, as clearly, at Pentecost the Christian Church began, and this is "the church, which is His [Christ's] body" (Eph. 1:22, 23); while in exact agreement with this we are told (i Cor. 12:13) that "by one Spirit are we all baptized into one body." Thus the baptism of the Spirit is not that by which men are new-born, but that by which those new-born already become members of the body of Christ. It is not the beginning of the Spirit's work in souls, but a further, and yet an initial, work.

It does not follow, however, from the way in which Christianity has fulfilled this prophecy of John, that he knew anything of the Church as the body of Christ. It is certain that this was a revelation of later date, and necessarily hid from him (Eph. 3:3-6). It is certain, because Scripture declares it (i Pet. 1:10-12), that prophets might be led of the Spirit to utter what was quite beyond their own intelligence. But more than this, it does not follow, because Christianity has fulfilled this in a certain way, that there could not be another fulfillment of it, Israelitish and not Christian, in those clays to which the Baptist seems to point on, when Israel will be finally purged, according to the Lord's own prophecy, so well known to us. I can at least see no reason why the outpouring of the Spirit upon Israel and the nations in millennial days, of which Joel and others plainly speak, should not be called a baptism, as initiating for them that state of blessing which will then be theirs. Such double accomplishments of prophecy are by no means rare, little as it may be possible for some to find them. But we must not dwell upon this now.

It agrees, however, with this thought, that John puts alongside of this baptism of the Spirit the baptism of fire; which finds its explanation in what follows directly:"He shall burn up the chaff with unquenchable fire." Many would point us rather to the "cloven tongues like as of fire" on the day of Pentecost,- a natural thought enough, if Christianity were the complete fulfillment of what is here, and such an idea has become completely attached to the expression, "a baptism of fire." But the tongues of fire convey a different idea, that of a word that shall act upon others, while that of baptism is of something that affects the subjects of it themselves. These things may have easy enough connection, but they are not the same. Moreover, the going forth of the gospel among men of divers tongues is not at all in the line of the Baptist's message here, which is an exhortation to Israel, in view of the coming Kingdom, and their unpreparedness for it. There would be alternate consequences, according as they repented and received, or else rejected, the coming King:they would either be separated to God by the action of the Spirit of God, or separated from God, to His wrath, if they rejected Him.

He had just before been speaking of the burning of the fruitless tree. He goes on now to speak of the coming of the King under the figure of one who winnows wheat in his threshing-floor. He fans away the chaff to get the wheat, which is what alone he values:and this is exactly what is necessary for the blessing of Israel, who are to be blessed upon earth. For this the wicked must be severed from among the just, as we find in a parable of the Kingdom afterward (13:49) ; the earth must be freed from the destroyers of it. The saints of the present time are, on the other hand, taken to heaven ; and for their blessing no such judgment of the earth is needed.

Thus His "fan is in His hand, and He will thoroughly purge His floor, and gather the wheat into the garner; but He will burn up the chaff with unquenchable fire."

We see that the Baptist goes on to a judgment which is future yet, and says nothing about the present delay of it in the Lord's long suffering. This is quite in the manner of Old Testament prophecy, as in that of Isaiah which the Savior quoted and appealed to in the synagogue at Nazareth. Here He quotes, "The Spirit of the Lord is upon Me," and as far as "to preach the acceptable year of the Lord," and there He stops, though the sentence, goes on without a break to "the day of judgment of our God" (Luke 4:19; Isa. 61:i, 2), just as in John's words also, in connection with the restoration and blessing of Israel, which is then described in glowing terms.

We shall find this as a principle all the way through the Old Testament. Christianity, with all belonging to it, is a mystery hid in God ; abundantly spoken of in types and figures throughout, but of course needing the light of the New Testament for its discovery. Even John is not given to see behind the veil, although being brought face to face with Christ, he is "much more than a prophet" of the Old Testament.

But John is not at his highest in any of these so-called "synoptic" gospels. It is John the Evangelist who records for us his fullest utterances. In Matthew the herald of the Kingdom has already nearly completed his testimony, and is about to pass away. But before he does so, he is privileged to baptize the One whose coming he anticipates and welcomes with such fullness of delight; and we are now to stand with him in the presence of the KING.

The third subdivision begins with the 13th verse, and is but five verses long ; but how much would it take to give aright its meaning! We have in it the manifestation and anointing of the King:the Savior coming forth from His private into His public life to take up the wondrous work for which He came. Although not historically so, yet in its significance here, the mission of the Baptist ends where Christ's begins.

"Then cometh Jesus from Galilee to Jordan, unto John, to be baptized of him." There is definite purpose and meaning in this baptism, then; and yet from what we have seen of its character as John pro-proclaims it, it is the last thing that we should have imagined possible, for the Lord to be baptized of John. He himself is startled, and refuses it:"but John forbad him, saying, I have need to be baptized of Thee, and comest thou to me?" In fact, there has been the widest misunderstanding of this act among Christians ever since ; and we need to look at it earnestly and reverently in order (if it may be) to find the track where so many have gone astray. We shall not need, however, to discuss the conflicting views that have been taken. It will be more profitable, and indeed the only thing that will avail us, to see what Scripture itself may give us with regard to it. There is, it is true, no direct explanation:the Lord's words, in reply to John, "Suffer it to be so now; for thus it becometh us to fulfill all righteousness," require themselves to be set in the light of related facts, before, as it seems, we shall be able to apprehend them. Let us start with some of the plainest facts, and see what light they may throw upon the matter.

It is clear that, as already said, this baptism of Christ by John lies at the entrance of His active ministry. In the three gospels in which it is narrated, it stands in this place; and in the fourth, when this ministry begins, we see that it has already taken place. Before this, with the exception of the notices of His birth, and the one incident of His youth which Luke recalls, the silence of the gospels with regard to His life up to this time when He is now thirty years of age, is absolute and profound. So strange, too, it seems, that, as is well known, the gap has been sought to be filled up by apocryphal statements, in which miraculous deeds, as unlike the soberness of Scripture as possible, and as far removed from the character of the "signs" which bore testimony to His divine nature, fill the pages with transparent falsehood. We have the denial of the whole where the turning the water into wine at Cana of Galilee is stated to be "the beginning of miracles" which showed forth His glory (John 2:ii).And the silence of Scripture otherwise as to all these years of His life, by its very strangeness, shows the more evident design.

When He comes forth, it is to be proclaimed by John "the Lamb of God that taketh away the sin of the world" (John 1:29); and in that view of Him we shall find the interpretation of this mysterious silence. The passover lamb was to be taken on the tenth day of the first month, and "kept up" to the fourteenth day before being sacrificed. Yet it is evident that the passover it is that governs the change of the whole year in this respect. Why, then, these unnoticed ten days ?

Notice that they have their mark according to the symbolic language which these types speak throughout, in the number "ten," which is the number of responsibility, as derived from those ten commandments which are its perfect measure, according to the law. The lamb was, as we know, to be without blemish,- in the true lamb, of course, a spiritual state. Now putting these two things together, how plain that they have connected meaning, and that the ten days of silence yet of responsibility answer in fact to the thirty years of silence before the Lord could come forward and be approved as the unblemished Lamb! That He did find then the witness of the Father's approbation and delight, we know. The typical " four days " of public testimony – the meaning again given by the numeral – were still to come before the actual sacrifice should take place; He is immediately led up of the Spirit in the wilderness for the express purpose of being '' tempted by the devil"; His life afterwards, how different was it from the quiet Nazareth-life in which He had already grown up and lived before the eye of God! This was the fulfillment of His individual responsibility, having its divine necessity in order that He should be able to give Himself for others, yet on that very account private, not public. Only God could be competent witness to its perfection, and accordingly it is His witness that is given:at the end of these thirty years it is that the Father's voice utters openly its joyful approbation, "This is my beloved Son, in whom I am well pleased."

(To be continued.)

CHAPTER IX. (Continued from page 278.)

But once again our Preacher turns; and now he sees that it is not assuredly possible for the advice he has given to be followed, and that even in this life neither work, device, knowledge, nor wisdom, are effective in obtaining good or in shielding their possessor from life's vicissitudes.'' The swift" -does he always win the race ?Are there no contingencies that more than counterbalance his swiftness ?A slip, a fall, a turned muscle, and-the race is not to the swift. The strong-is he necessarily conqueror in the fight? Many an unforeseen and uncontrollable event has turned the tide of battle and surprised the world, till the "fortune of war" has passed into a proverb. The skillful may not be able at all times to secure even the necessaries of life; nor does abundance invariably accompany greater wisdom, whilst no amount of intelligence can secure constant and abiding good.* *There seems to be an intensive force to these words, constantly and in each phase becoming stronger, in evident antithesis to the "work, device, knowledge, and wisdom," that Ecclesiastes had just counseled to use to the utmost in order to obtain "good" in this life.*

Time and doom hap alike to all, irrespective of man's purposes or proposings, and no man knows what his hap shall be, since no skill of any kind can avail to guide through the voyage of life without encountering its storms. From the unlooked-for quarter, too, do those storms burst on us. As the fishes suspect no danger till in the net they are taken, and as the birds fear nothing till ensnared, so we poor children of Adam, when our "evil time " comes round, are snared without warning.

Absolutely true this is, if life be regarded solely by such light as human wisdom gives:"Time and doom happen alike to all." The whole scene is like one vast, confused machine, amongst whose intricate wheels, that revolve with an irregularity that defies foresight, poor man is cast at his birth; and ever and anon, when he least expects it, he comes between these wheels; and then he is crushed by some "evil," which may make an end of him altogether or leave him for further sorrows. All things seem to work confusedly for evil, and this caps the climax of Ecclesiastes's misery.

Here is the sequence of his reasoning :

Firstly, There is no righteous allotment upon earth; the righteous suffer here, whilst the unjust
escape. Nay,

Secondly, There is an absolute lack of all discrimination in the death that ends all; and,

Thirdly, So complete is that end, bringing all so exactly to one dead level, without the slightest difference; and so impenetrable is the tomb to which all go, that I counsel, in my despair, "Eat, drink, and be merry, irrespective of any future."

Fourthly, But, alas! that, too, is impossible; for no "work, nor device, nor knowledge, nor wisdom," can assure freedom from the evil doom that haps, soon or late, to all."

Intensified misery! awful darkness indeed! And our own souls tremble as we stand with Ecclesiastes under its shadow and respond to his groanings. For the same scene still spreads itself before us as before him. Mixed with the mad laughter and song of fools is the continued groan of sorrow, pain, and suffering, that still tells of "time and doom."

A striking instance of this comes to my hand even as I write; and since its pathetic sadness makes it stand out even from the sorrows of this sad world, I would take it as a direct illustration of Ecclesiastes's groan. At Nyack on the Hudson a Christian family retire to rest after the happy services of last Lord's Day, the 21st of October-an unbroken circle of seven children, with their parents. Early on the following morning, before it is light, a fire is raging in the house, and four of the little children are consumed in the conflagration. The account concludes:"The funeral took place at eleven o'clock to-day." That is, in a little more than twelve hours after retiring to sleep, four of the members of that family circle were in their graves! Here is an "evil time" that has fallen suddenly indeed; and the sad and awful incident enables us to realize just what our writer felt as he penned the words. With one stroke, in one moment, four children, who have had for years their parents' daily thought and care, meet an awful doom, and all that those parents themselves have believed receives a blow whose force it is hard to measure. Now listen, as the heathen cry, " Where is now their God ? " Why was not His shield thrown about them ? Had he not the power to warn the sleeping household of the impending danger ? Is He so bound by some law of His own making as to forbid his interfering with its working ? Worse still, was He indifferent to the awful catastrophe that was about to crush the joy out of that family circle ? If His was the power, was His love lacking?

Oh, awful questions when no answer can be given to them ;-and nature gives no answer. She is absolutely silent. No human wisdom, even though it be his who was gifted "with a wise and understanding heart, so that none was like him before him, neither after him should any arise like unto him," could give any answer to questions like these. And think you, my reader, that nature does not cry out for comfort, and feel about for light at such a time ? Nor that the enemy of our souls is not quick in his malignant activity to suggest all kinds of awful doubt ? Every form of darkness and unbelief is alive to seize such incidents, and make them the texts on which they may level their attacks against the Christian's God.

But is there really no eye to pity ?-no heart to love?-no arm to save ?Are men really subject to blind law-"time and doom"?

Hark, my reader, and turn once more to that sweetest music that ever broke on distracted reason's ear. It comes not to charm with a false hope, but with the full authority of God. None but His Son who had lain so long in His Father's bosom that He knew its blessed heart-beats thoroughly, could speak such words-"Are not five sparrows sold for two farthings."Here are poor worthless things indeed that may be truly called creatures of chance. " Time and doom " must surely "hap" to these. Indeed no; "not one of them is forgotten before God." Ponder every precious word in simple faith. God's memory bears upon it the lot of every worthless sparrow; it may "fall to the ground," but not without Him. He controls their destiny and is interested in their very flight. If it be so with the sparrow, that may be bought for a single mite, shall the saint, who has been bought at a price infinitely beyond all the treasures of silver and gold in the universe, even at the cost of the precious blood, of His dear Son,-shall he be subject to "time and doom"? Shall his lot not be shaped by infinite love and wisdom? Yes, verily. Even the very hairs of his head are all numbered. No joy, no happiness, no disappointment, no perplexity, no sorrow, so infinitesimally small (let alone the greatest) but that the One who controls all worlds takes the closest interest therein, and turns, in His love, every thing to blessing, forcing "all to work together for good" and making the very storms of life obedient servants to speed His children to their Home.

Faith alone triumphs here; but faith triumphs; and apart from such tests and trials, what opportunity would there be for faith to triumph ? May we not bless God, then, (humbly enough, for we know how quickly we fail under trial,) that He docs leave opportunity for faith to be in exercise and to get victories ? God first reveals Himself, and then says, as it were, " Now let Me see if you have so learned what I am as to trust Me against all circumstances, against all that you see, feel, or suffer." And what virtue there must be in the Light of God, when so little of it is needed to sustain His child! Even in the dim early twilight of the dawning of divine revelation, Job, suffering under a very similar and fully equal "evil time, "could say, "The Lord gave, and the Lord hath taken away, blessed be the name of the Lord:" accents sweet and refreshing to Him who values at an unknown price the confidence of this poor heart of man. And yet what did Job know of God ? He had not seen the cross. He had not had anything of the display of tenderest unspeakable love that have we. It was but the dawn, as we may say, of revelation; but it was enough to enable that poor grief-wrung heart to cry, "Though He slay me, yet will I trust Him." Shall we, who enjoy the very meridian of revelation light;-shall we, who have seen Him slain for us, say less ? Nay, look at the wondrous possibilities of our calling, my reader,-a song, nothing but a song will do now. Not quiet resignation only; but "strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness,"-and that means a song.

How rich, how very rich, is our portion! A goodly heritage is ours. For see what our considerations have brought out:a deep need universally felt; for none escape the sorrows, trials, and afflictions, that belong, in greater or less degree, to this life.

The highest, truest, human wisdom can only recognize the need with a groan, for it finds no remedy for it-time and doom hap alike to all.

God shows Himself a little, and, lo! quiet, patience, and resignation take the place of groaning. The need is met.

God reveals His whole heart fully, and no wave of sorrow, no billow of suffering, can extinguish the joy of His child who walks with Him. Nay, as thousands upon thousands could testify, the darkest hour of trial is made the sweetest with the sense of His love, and tears with song are mingled.

Oh, for grace to enjoy our rich portion more.

But to return to our book. Its author rarely proceeds far along any one line without meeting with that which compels him to return. So here; for he adds, in verses 13 to the end of the chapter, "And yet I have seen the very reverse of all this, when apparently an inevitable doom, an 'evil time,' was hanging over a small community, whose resources were altogether inadequate to meet the crisis-when no way of escape from the impending destruction seemed possible-then, at "the moment of despair, as ' poor 'wise man ' steps to the front (such the quality there is in wisdom), delivers the city, comes forth from his obscurity, shines for a moment, and, lo! the danger past, is again forgotten, and sinks to the silence whence he came. But this the incident proved to me, that where strength is vain, there wisdom shows its excellence, even though men as a whole appreciate it so little as to call upon it only as a last resource. For let the fools finish their babbling, and their chief get to the end of his talking; then, in the silence that tells the limit of their powers, the quiet voice of wisdom is heard again, and that to effect. Thus is wisdom better even than weapons of war, although, sensitive quality that it is, a little folly easily taints it."

Can we, my readers, fail to set our seal to the truth of all this ? We, too, have known something much akin to that "little city with few men," and one Poor Man, the very embodiment of purest, perfect wisdom, who wrought alone a full deliverance in the crisis-a deliverance in which wisdom shone divinely bright; and yet the mass of men remember Him not. A few, whose hearts grace has touched, may count Him the chief among ten thousand and the altogether lovely; but the world, though it may call itself by His name, counts other objects more worthy of its attention, and the poor wise man is forgotten "under the sun."

Not so above the sun. There we see the Poor One, the Carpenter's Son, the Nazarene, the Reviled, the Smitten, the Spit-upon, the Crucified, seated, crowned with glory and honor, at the right hand of the majesty in the heavens; and there, to a feeble few on earth, He sums up all wisdom and all worth, and they journey on in the one hope of seeing Him soon face to face, and being with Him and like Him forever. F. C. J.

(To be continued.)

We long, blessed Lord, Thy coming to see,-
To enter the mansions made ready by Thee,-
To gaze on Thy beauties in bliss without end,-
To dwell with Thee, spotless, dear Saviour and Friend.

This world is a vale of sin and of tears,
And tardily move its sorrowful years;
Creation is doomed to travail in pain
Till Thou shalt appear to bless her again.

The moments seem longer because of Thy love,
Known only by those who are born from above;
They can not refrain, but constantly cry
"Come, take us away to be with Thee on high."

Appear in Thy glory, Thy power display,
Oh, end this sad night, and bring in the glad day;
And reign on Thy throne, as by prophets foretold,
Thy kingly "beauty," yes, fully unfold.

R. H.

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER V. (Continued from page 164.)

The last three blessings upon character relate to that in which the children of God manifest most distinctly their divine origin. In mercy, in purity of heart, in peace-making, the character of God Himself is manifested, as Light and as Love. It is directly said of the peace-makers that "they shall be called the children of God;" and here, assuredly, is the great office Christ has Himself assumed. In the first epistle of John, where the possession of eternal life by the professors of Christianity is in question, similar things are given as the signs of it; as there indeed it is we have the statements, " God is light," and "God is love." Therefore, "whosoever doeth not righteousness is not of God, neither is he that loveth not his brother." The two things must be found, then, in the same person, as in God they inhere together:love is not truly love that is not holy; holiness is not that, that is separated from love.

In like manner these seven beatitudes are but one sevenfold blessing. Blessing cannot dwell with cursing ; nor the child of light be the child of darkness also. Such cross-checks as to reality are of the greatest possible importance, for practical use. In a world of shams there is nothing but needs testing; and with the flesh still in us, there is abundant room for self-deception. Saddest of all it is, that even Christians may not be unwilling to be a little blinded; with this additional necessity of course, that they cannot dictate as to the limit of this:the enemy to whom they capitulate will be bound by no terms.

Thus, "the merciful" must be that according to what is God's own mercy. Mercy has respect to need in any form, and in its highest to the needs produced by sin. But indifference to sin itself would rob it of its divinest attributes, and be its unspeakable degradation. In face of the opposition of the world it is the unselfishness of love that " seeketh not her own." Nearest akin to meekness, of all that has been before, it is not simply self-government as that is, though it implies it, but is more positive in character, looking not upon its own things, but the things of others. It is the first hint, in all this, of ministry, and thus the beginning of distinct Christ-likeness.

And "they shall obtain mercy:"what they sow they shall reap, according to the abiding rule of harvest. Perhaps we would expect something more than this; as, from the parallel with what has gone before, this mercy found must look onward to the coming kingdom. But all the reward there is mercy, and it is well and needful to be reminded of it. So the apostle, after speaking of the self-forgetting love of Onesiphorus, who had refreshed and ministered to him in his bonds at Rome, prays, "The Lord grant unto him that he may find mercy of the Lord in that day." At our best as at our worst, it is to grace that we are debtors. Grace crowns even as grace saves.

And now we have emphasized the character of God as light:"Blessed are the pure in heart, for they shall see God." If we remember that the eyes are in the heart, the connection is most obvious. Indeed this must be the qualification for seeing aright any thing that is worth seeing. But the glorious vision here is not so much the crown of all as it is the sum of all. If we look on to the complete day of blessing, as pictured in the apostle's words to the Corinthians, we find "God all in all" (i Cor. 15:28.) "The eyes of your understanding," Eph. 1:18, should be rather, " eyes of your heart." If we have set before us the knowledge of the new man, as done by the same apostle (Col. 3:2:), it is "Christ all and in all." Christ being the "Word," "the image of the invisible God," these two things are ultimately one. To see God all, and to see Him everywhere, is to have the universe bathed in uncreated glory.

To see God thus implies ability for communion with Him. We must have a nature kindred with His in order to apprehend Him. When He was in the world by whom the world was made, the world knew Him not. And why ? Not because there was not abundant witness. Not because mighty works did not testify of Him. He Himself declared the reason in that pregnant question which admitted but of one answer :"How can ye believe who receive honor one of another, and seek not the honor that cometh from God only?" The reason for lack of faith is always a moral one. The pure in heart can alone see God.

How blessed yet it is to know that as men get to realize but the hollowness of the world,-as they find its inability to satisfy the soul made for communion with God,-as there presses upon them thus the need of what is true, and indeed good and abiding,-that with this the kingdom of God is drawing nigh to them and at the doors ! The vision is beginning to clear, even when as yet there is nothing before it but evil and sorrow manifest; and thus comes the cry to them by the consciousness of that awful distress, "If any man thirst." It is not even said for what. As yet, it may be, he knows not, even afar off, that which would satisfy. But the appeal is here to him, in all its earnestness, all its confident assurance of the abundance that is with Him to do this, '' If any man thirst, let him come to me and drink ! He that believeth on me, as the Scripture hath said, out of his belly shall How rivers of living water."

The Pharisee may cleanse the outside with most religious care, and sec nothing; or see indeed the very opposite of the truth :but the soul brought, in its misery, to self-judgment, with its back on the world and self, shall see the glorious Vision which lies over against these, unseen by their votaries. Then to the Voice that questions, "Will ye also go away? "there is but one possible reply, "Lord, to whom shall we go ? thou hast the words of eternal life; and we believe and are sure that thou art that Christ, the Son of the living God." Amen.

And oh, for the bliss that lies beyond this! for the possibilities of vision beyond all that any one yet has made his own! for such is the unrealized wealth of our possession even here. Who is there among the followers of Christ to-day who does not seem rather to shun than court the glories of full vision ? To us the sanctuary is completely open; the veil is rent from top to bottom; Christ is entered in, to give us entrance. Yet we imitate so much the unbelief of those who, in days past, besought God to put distance when He was drawing nigh, and to put a creature of His, though it were a Moses, abidingly between themselves and Him.

It is not by a dreamy and mystical approach to Him that we arc brought into fellowship with Him. There must be the power of His Spirit, and for that a true and heartfelt surrender of ourselves to Him; but fellowship can only be according to the measure of acquaintance with Him, and this again through the revelation He has made to us of Himself. It is for this that the Scriptures are in our hand, and it is in the use we make of them that it will be shown how real is our desire of fellowship with Him.
This blessing of the pure in heart has even here no limit, one may well believe, that the spirit of man has ever found. The work of His Spirit in us is described by an inspired writer as '' searching the deep things of God." Words which would seem not to become the Divine Spirit, if used with regard to His separate action, are, when understood of His gracious in working in the people of God, a wondrous assurance of possibilities, to which we can put no limit. It is not, of course, that "face to face" vision that shall be. It is not a measure beyond that of Scripture:but then who has taken the measure of Scripture ? Would we not expect to find more frequently than we do, such students as could scarcely be detached from their study of the sacred writings, even at the demands of nature for supply ? And who is it that has said, "Labor not for the meat that perisheth, but for that meat which endureth unto everlasting life ?"

Beyond this scene in the joy that cannot yet be uttered, we shall feed still upon the "manna" of the earthly pilgrimage. (Rev. 2:17.) Who, without loss that we cannot measure, can slight it now ?

The seventh beatitude fills plainly the place of rest:"Blessed are the peace-makers, for they shall be called the children' of God." Only it is rest in activity, and that is truest rest:just what that of eternity will be. The "peace" here spoken of will of course be also such as fits the company in which we find it here. The peace of God sums up all peace. When it is fully come there shall be no threat of evil from any quarter. Yet now how glorious is the victory of good in being able not only to enjoy, but to minister peace, while still the world is full of confusion and violence! How wonderful to know that which is the only basis of true peace is that in which also we see evil at its worst! The world's worst crime-the bitter growth of its many centuries of hostility to God-its awful act of allegiance to the "prince" that it has chosen-has been the cross. But just its worst is that which-in the triumphing of good over it-gives absolute peace. The worst that man could do has but disclosed the infinite good in God;-nay, He has met the full power of the enemy in the weakness of a " Son of man." Goodness, in no power but that inherent in it, has defeated evil with all its accumulated strength. "Out of the cater is brought forth strength; out of the strong, sweetness."

Henceforth to despair of good is to despair of God. See, in this will-less, perfect submission of a perfect will, the obedience by which the slaves of sin are rescued, and many guilty are made forever righteous! He has made peace by the blood of His cross ! God is glorified in His love and in His holiness, and is just in justifying them that believe in Jesus. How blessed now arc the feet of those who are but the messengers of the gospel of peace ! who go forth with the trumpet of jubilee to proclaim the fruits of the day of atonement for the Israel of God ! Amen:let the voice of recall go forth, and the feeblest recount the praises of the weakness which has defeated the strong, and out of weakness brings forth strength everlasting.

Blessed, then, are the peace makers ! God is Himself that. They, then, "shall be called the children of God." The Spirit of peace belongs to every true hearer of the wondrous reconciliation. Henceforth for whatever roughness of the road, their feet are "shod with the preparation of the gospel of peace;" shoes like those of Israel of old that never wear out. Well may they be publishers of this grace to others! F. W. G.

(To be continued.)

BEING LESSONS FROM THE GOSPEL OF MATTHEW.

CHAPTER IV. (Continued from page 94.)

The manifestation of the Lord's fitness for His work is now complete. From opposite sides He is declared what even the devils henceforth own Him, the Holy One of God. He can now go forth to His appointed work; and we have here a brief summary of His preaching, after the close of John's public testimony. The herald of the kingdom was now only to seal his witness with his blood; and the Lord, too, was on the way to the cross, which for Him was contemplated from the beginning. He was to be both Priest and Sacrifice; and for Him death would be not merely the seal of His testimony, but that upon, which all blessing for man must depend. Still His life-work had also its absolute necessity, though of a very different kind:and it is of the deepest consequence to distinguish things that differ so essentially as these do. This, however, will be better left to be considered at another time.

What we have in this place is not any detailed history, but simply the fact of the announcement of the kingdom by the King Himself, with the gathering of disciples by it, and the signs accompanying it. The word is proclaimed in Galilee, from Capernaum as its center, the word of the prophet being thus fulfilled. And though Galilee was now Galilee of the Gentiles, testifying thus to the ruin of God's people, it was Israel that sat in darkness and in the shadow of death. Zebulon ("dwelling") dwelt no more in Galilee; and Naphtali, the "straggler," "sat,"with-out struggling, in the darkness. In the land of Zebulon and of Naphtali, according to Isaiah's words, light was sprung up. There had come to Capernaum a dweller, in whom God on His side could dwell with man, and One who would be more than a straggler, the typical Conqueror, the woman's Seed.

Man had, indeed, failed, and lay prostrate, under that which was no mere absence of light, but a Satanic power of darkness; but another power had manifested itself,-the kingdom of heaven was at hand, though for the realization of its blessings man must repent. But the "goodness of God" was "leading to repentance." How new the word would sound on the lips that were now uttering it! How simple and plain a requirement when urged with the persuasive tones of a love so manifest, so truly seeking men!

The call of disciples follows this proclamation. Andrew and Simon, James and John, simple fishermen, chosen to be "fishers of men," illustrate the Lord's chosen methods for the salvation of souls. These first followers are certainly not men of position, or of wealth, or learning; and in this there is emphasized for us the truth, that none of these things can be essential, therefore, for even a foremost place among the messengers of the King of glory. The qualifications are spiritual, not natural; and He who sends them out is all-sufficient to them. On the other hand, the call of Christ to-day is as much needed as ever it was, and none can be a minister of His without it.

His call requires prompt, unhesitating obedience. This he emphasizes Himself elsewhere. Here we see it yielded:"immediately they left the ship and their father, and followed Him." How great a thing is promptness, when once we are assured of the Lord's will. There is, then, nothing else to be considered; while moral hesitancy may soon so cloud this assurance as to make obedience then impracticable. "Add to your faith virtue" is the exhortation of the apostle, ("virtue" being here the soldier-quality, "valor,") '' and to virtue knowledge." With bow many would the present darkness of their way be clearly intelligible, if they could face honestly their past history. And that history must, after all, be faced one day.

The gospel preached by our Lord has "signs" accompanying it. This is one of the common Scripture words (though not used in this place) for what we call "miracles." Such a word is used in Scripture also, but it emphasizes the "wonder" element only, and is of infrequent occurrence in the gospels. Important even the power to produce wonder was, as a bell to gather an audience, but the words rather chosen for the Lord's works speak of that in them which was to make its impress on the conscience and "the heart. As "signs" they spoke not obscurely, evidencing themselves as "powers"-acts of power- revealing God. The kingdom of heaven which the Old Testament prepared men to expect was, in fact, an interference of divine power on behalf of men which would free the earth from the burdens which sin had imposed on them, and from the curse which follows sin. Miracles, therefore, formed an essential part in "the kingdom and glory," and are thus called by the writer of the epistle to the Hebrews "the powers of the world to come." Most suitably, therefore, did they accompany the message that the kingdom of heaven was at hand.

Yet John, its first proclaimer, had done no miracle. His simple call to repentance required none. He saw and announced the kingdom, but was not to introduce it. He emphasized the testimony and embodied the spirit of the. old dispensation, which itself pointed beyond itself for the completion which would of necessity set it aside. He was the judicial summing up of the past, though in near view of the predicted future; and men needed only conscience to be called into activity to confirm to them the truth of what he said. They needed not and were not called to have faith in John, but to judge their own condition, and thus be ready for the coming King.

But now here was the King,- the One to whom the world was to be subject, the whole realm of Nature submissive to His hand. Here miracles were the natural sign then of His presence; to Him what man called supernatural was natural:not to have manifested it would but have discredited His claim. True and needful testimony it was to Him, when "all manner of disease and all manner of infirmity" yielded to His power, showing Him thus master of the whole condition of things into the midst of which He had come. All the consequences of sin had found their remedy:to earth the long-lost paradise might be restored. Sin, therefore, itself, as presently it was to be publicly proclaimed and certified, had found in Him its conqueror also. And, not passively content with receiving all who came, this grace in Him went forth with ceaseless activity to find its objects. God's heart was pouring itself out in such a way as if to preclude all possibility of resistance. Who could refuse such ministry to need so manifest, in which the very flesh of man cried out for the living God:and how could, then, his soul be silent?

In fact, great multitudes flocked after Him from all the country round:from Galilee itself; from Decapolis, Rome's ten colonial cities, now an utter desolation; from Jerusalem, valuing itself for privileges which, misused, were bringing ruin upon all connected with it. Could, then, these various grades of a common humanity, one in the sad inheritance of the fall, which had yet so strangely divided them, find now in one Saviour-King their restoration to one another and to themselves ? So it must surely seem as if it would be. But history has been slow in justifying such a verdict. Prophecy, on the other hand, declares it shall be, and that this is the one hope for the world which shall have fulfillment.

CHAPTER V.

We shall be called back to these thronging multitudes again, to learn in detail their various needs, and the way in which God has thus provided for them. But first the inspired history bids us to listen to the Lord's own statement of what His kingdom is; not in the form it should take, but in its inner spirit. Old Testament prophets had already announced the form it would, and will yet, assume when the "promises " still belonging to Paul's "kinsmen according to the flesh" (Rom. 9:3, 4) shall be fulfilled. Introduced by a coming in glory which every eye shall see, the kingdom of that day shall be established in power that shall smite down all opposition as with a rod of iron. The law will then go forth from Zion, and the word of the Lord from Jerusalem, once more -and then to be acknowledged by all-the place of His special manifestation upon the earth, to which men shall come from every side to worship Him. The whole picture is one so unlike, in some of its features, that state to which Christianity has introduced us ; is, in fact, so much a retrogression when seen as coming after this, that many find it impossible to understand it except as figure; but as such no one will find it possible to understand it really. It is not Christianity, nor the heaven in which our portion is, but a future-and still not final-state of the earth. It is a last dispensation before eternity, of sight rather than of faith, and in many ways lower in character than what faith now enjoys. " Blessed " in a higher sense truly "are they that have not seen, and yet have believed." Yet in perfect accordance with this the glory is then manifest and visible, as now it is not; and once more, and beyond all in the past, Jerusalem will put the light upon a candlestick, where all may see it. Granting the apostle's interpretation to be the true one, that to Israel in the flesh the promises belong,-and the prophets themselves unmistakably show this,-no other reading of the Scripture is possible than the plain and literal one.

When John the Baptist proclaimed the kingdom as at hand, he had before him no vision of Christianity, but what the prophets of old had announced. And when the Lord takes up, with more emphasis and fuller demonstration of it here, the Baptist's message, He is still speaking of the same thing. But Israel rejected Him through whom alone those promises could be fulfilled to them:"He came, unto His own, and His own received Him not." The consequence was, that, as far as Israel's blessing was concerned, the fair vision vanished. The world also, and not merely Israel, understood not the day of its visitation:"He was in the world, and the world was made by Him, and the world knew Him not." Thus the predicted blessing of the earth also is delayed, and only after nearly twenty centuries are the streaks of dawn beginning to be seen on the horizon.

Yet the kingdom has come, but come in how different a way ! Grace repelled must still triumph over all hindrances; and out of that world which has taken Satan for its prince, and crucified the Son of God, God has been all this time taking for Himself a heavenly people-a people to share with Him rejection upon the earth, yet to share with Him also His reign over it, and to have with Himself a place of dearer, tenderer intimacy than even this might imply-"that where I am," He says, "there ye may be also."

These things we shall find the Lord beginning to unfold to His disciples as soon as it is clearly seen that Israel will have none of Him; and here, when He speaks of '' things which have been kept secret from the foundation of the world" (chap. 13:35), we shall have no difficulty in finding our own special portion -a fullness of blessing that Israel's portion does, indeed, figure, and only figure. This-the nation's as such-is earthly; ours is heavenly. There is to be a "new earth" also, "wherein dwelleth righteousness," as well as a "heavenly city" for God's pilgrims of today.

In the " sermon on the mount" we have, then, the principles of the kingdom of heaven, with very plain reference to the millennial earth. It is the earth that the meek inherit (ver. 5), though there is also a reward in heaven," at which we shall have to look in its place (ver. 12). The first statement here is from the thirty-seventh psalm, the application of which is evident ; Jerusalem, also, is "the city of the great King" (ver. 35)-not in its disowned, desolate condition; and we shall see further indications of this nature as we go through what is here.

Yet this docs not take away from us the constant application everywhere to ourselves. The fuller revelation only completes the more partial one ; the higher blessing but transcends the lower. Through all dispensations God is the same God; even amid cloud and darkness He is still the Light. Blessed be His name that we have the manifestation in Him in whom the glory tabernacled among men, glory without a veil, save only, to dim eyes, the excess of light. F. W. G.

(To be continued.)

More like Thee, my precious Saviour,
As the days go fleeting by:
More like Thee I would be growing:
By thy love, Lord, keep me nigh.

In this world of sin and sorrow,
Saviour, I would shine for Thee;
But I know my light is feeble,-
Help I seek, O Lord, from Thee.

From Thy distant home in glory,
Saviour, Thou didst come for me:
Left it that Thou mightest save me,
And that I might ransomed be.

Rescued thus, my precious Saviour,-
Purchased by Thy precious blood,-
May I walk on earth a stranger,
As a son and heir of God,

F. A. G.

Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." We have here the character of the fruits of the Christian life-righteousness; the power-the Lord Jesus Christ, "Without me ye can do nothing;" and the end-"the glory and praise of God."

This not a mere historical lesson. I believe it is a lesson specially pressed on us in a time like this. Caleb was the one man of his time, a true-hearted man, who, when a whole generation abandoned God, wholly followed Him. When everything is drifting away, beloved, what a thing it is to stand and act thus. When those whom once we looked up to go this way and that;-how like sheep the people of God are; how easily, also, they run this way and that! But the good part is to follow the shepherd, and we shall never be saved from the responsibility of doing this. Of late, more than ever before, this has been shown. Nor is it enough to say we will not follow this man or that,- which may be, after all, mere independency; but we must be wholly following God. This will make us independent of man indeed, and dependent on God sufficiently to be willing to follow any by whom He may be pleased to show us what is His way.

The babes in i John 2:had an unction from the Holy One and knew all things, and needed not that any should teach them. We might take this, and easily run into independence, and so nourish a pride that is far from God. Pride and humility, in a sense, lie very close together. The most thorough pride may be nursed upon a text like this. But mark how it is put before us:the unction is from the Holy One, and this reminds us that "the knowledge of the holy is understanding."

"Ye know all things," means simply what that does as to the blind man restored to sight. When we say we can see everything, it does not mean that we can see Australia; but with a clear day and good eyes we can see anything that is presented to us. So it is here:as anointed of the Holy One, we can discern what is of God and what is not.

Caleb means "whole-hearted." This characterized him. We do not know what gift he may have had:he lived for God with all he had; and so may any here. No more is needed.

In Joshua 13:and 14:the tribes get their inheritance; in 15:the lot of the tribe of Judah is detailed first, and at the end the cities of Judah. In the middle we have Caleb's portion and blessing. Here we have God showing us how to get possession of our inheritance as Caleb got hold of his.

How old we get so quickly, but should we spiritually ? Truly not. Eternal life is not destined for the grave; and here is a man who does not ever grow old. He had a receipt against old age. It is man's link with God that is power over nature, and we can walk with God and not grow old.

At forty years he spied out the land, and forty-five years later he is as vigorous to go in and "possess" as at first to spy. What is all the weariness and strengthlessness which so characterize the people of God, the witness of; but that we are too little like Caleb.

In Numbers, when the spies searched out the land, Hebron was the special place which got their attention. Hebron means "communion." The glorious fruitage of Eshcol belongs there, and Caleb gets it. It is worth being a Caleb to get the place of Abraham and Isaac and Jacob.

But all the power of Satan is there to keep them out. The choicest blessing is the very thing the enemy would take possession of. The Anakim – the long-necked race – dwelt there, and called it the city of Arba,- Kirjath-arba, "a strong man," I suppose, and the head of the Anakim. They were giants; but, beloved, giants arc never the favorites of God. Little "Davids" are rather the men after His own heart.

Let us look at the names of the three leaders of these children of Anak, whom Caleb has to do with. Sheshai,- white. Ahiman,- who is my brother? Talmai,- my furrows.

These Anakim are the children of pride; as it was said, "Who can stand before the sons of Anak?" He who is the High and Lofty One, and Who inhabiteth Eternity, however, dwells not with such, but with the humble and contrite heart,-with him that trembleth at His word. But what is "white" in a sou of Anak? It is self-righteousness. They are too big, too self-sufficient, too apt to talk of themselves; and the child of God, alas, is capable of being self-conscious. He is not a son of Anak, of course, but the son of Anak has possession of him. "Who is my brother?" This is self-esteem in another way. It expresses pride of race and circumstances, and nobody equal to him. "My furrows." What I have made with my plow. My work, at least, I can take pleasure in. Everything in a son of Anak circles around self. Here again, alas, Christians can be kept out of Hebron (communion) by such things,- pride of character, pride of connection, spiritual pride of one's doings.

Caleb is ready to take possession of the land at eighty-five. He has no doubts. Only he says, "if
the Lord be with me." It is not doubt, but lowliness, and a very safe thing to say. Beloved, if the Lord be with us, what shall we not do? It is all right for us to speak of no confidence in ourselves, but don't let us stop there. Why do we not go on and have the most perfect confidence in God ? This we want just now. Men of knowledge are going this way and that, and the people of God are scattered like sheep; and sheep can scatter, you know. If we have attained true self-judgment, it will not be to give up confidence in God. Breaking with self is the way of true confidence in God. If there be not confidence in God, be sure of this, there is not the thorough break with self-confidence. "If God be with me," says Caleb, and so may we. Why may I not be able to drive out the Anakim, even if others have fallen? Ah, to be sustained by His arms, we must be weak enough to rest on them our whole weight. They are under us, but we want to feel them under us, by this.

There is no great history:the account is perfectly simple. He drives out the children of Anak, and takes possession:that is all. The man of greatest experiences in Genesis was Jacob, and the wonder is that most of them were before he became Israel:after that we find very few indeed. He nearly drops out of the history. Only a few more steps to Hebron, and then no more of the experiences of Jacob. What is the power of God ? Is He going to make a difficulty of doing anything? If He works, and we work His work, there is no need of even the consciousness of power. We rest in His arms, and let Him do it. Caleb drove out Anak, and took possession:that is all.

One thing more I am anxious for, for us all. Not only Hebron he gets. This is not all of the land he covets. There is something to complete "communion." He wants Debir, the name given to the most Holy place in the Temple of God. Its original name was Kirjath Sepher, meaning the "City of the Book." When a Caleb gets the book into his hands, it becomes a living oracle (Debir),- that from which God speaks to His people.

Joshua answers to Ephesians; and for the conflict there, we have only one offensive weapon. It says, "the sword of the Spirit, which is the word of God." So our version reads. Is this enough for me ? Too much. I'd need the greatest mind and the biggest heart ever was to hold that sword. It is too heavy, had I to wield all that. It should read, "The sword of the Spirit, which is the saying of God,"-enough to suit a little hand, and yet do marvelous things. It is the needed word for the time, which the Spirit gives,- a weapon fitted to my hand for the occasion.

This is what we want,- the living Word for this moment, to-day for to-day and to-morrow for tomorrow. We want this; and if it be the sword of the Spirit we must be in the power of the Spirit to use it. But if with God thus, babes or old men, we shall be successful warriors here.

These Anakim may remind us, then, of our great need. The infidel evolutionist says man has fallen upward,- from a mere animal he has become a man. In a way it is true:an upward self-assertive rise has been his fall. It is an awful fall. Brethren, let us fall down before the Lord. In the scripture conflict between good and evil, Michael is the Warrior Angel; and why Michael? It means "Who is like God?" Wasn't this the very thing Satan tempted man with, "Ye shall be as God" ?Michael answers this in the end, and smites the Devil out of heaven. Oh that the Anakite spirit kept no saint out of his Hebron now. Thoroughly humbled, we shall find communion simple. Where we found it first we find it still. Jesus in His baptism goes where all those poor people went, who came as sinners to the baptism of repentance, empty and humble. They had nothing to talk about but their sins. Jesus says I must go there.

God made everything out of nothing, and so the New Creator of our souls delights to work, and works still. Conscious only of our infirmities, we may glory in these:for the power of Christ shall rest upon us. F. W. G.